成唯識論述記 3.530

3.530

述曰：染中舉貪等、取嗔等，善中舉信等、精進等。既如貪等故，不可說觸等同識能持種子，此乃不例一切種門。問：所熏有心及心所，心所不自在，故不受熏。能熏之中有心所，心所不自在，故非能熏。答：心所有增減義，具可能熏；心所不自在，故非所熏攝。問：何故受熏則遮心所，及其能熏，心所亦得。答：為因據有力，心所亦能熏。受熏須報主，心所非所熏。問：心所為因，能熏言有力，心所為果，有力言所熏。答：心所能熏無過失，心所亦能熏。心所受熏過失多，心所非所熏。問：何故能熏即言無失，為所熏者，過失便多？答：為因之日，有力而是能熏。為果之時，無力乃非所熏。問：何者名過失？答：頓生六果失。問：何故心所受熏，後時頓生六果？心所能熏，後果不頓生六？答：心所受熏，即能熏心心所，一念便熏成六種，後生現時，頓生六果。心所能熏，相分、見分但隨己數而熏，非一一法皆有六種，即所熏無頓生六果，唯熏心王一體法故。若六法受熏，便有三十六種見、相分種，各自生己現行本識等，即有頓生六果之過。

The Commentary states: Among the defiled, desire and so forth are cited, including anger and so forth; among the wholesome, faith and so forth are cited, including vigor and so forth. Since they are like desire and so forth, it cannot be said that touch and so forth, like consciousness, can hold seeds; this, therefore, does not pattern after the gate of possessing all seeds. Question: Among that which is perfumed, there are citta and caitasikas; caitasikas are not sovereign, so they do not receive perfuming. Among that which perfumes, there are caitasikas; caitasikas are not sovereign, so they should not be that which perfumes. Answer: Caitasikas have the capacity for increase and decrease, completely possessing the ability to perfume; caitasikas are not sovereign, so they are not subsumed under that which is perfumed. Question: Why is it that when receiving perfuming, caitasikas are excluded, but when it comes to being that which perfumes, caitasikas are also admissible? Answer: Acting as a cause relies on efficacy, so caitasikas can also perfume. Receiving perfuming requires being the master of retribution, so caitasikas are not that which is perfumed. Question: If caitasikas act as cause, the perfumer is said to be efficacious; if caitasikas act as fruit, being efficacious, why not say they are that which is perfumed? Answer: Caitasikas perfuming entails no fault, so caitasikas can also perfume. Caitasikas receiving perfuming would entail many faults, so caitasikas are not that which is perfumed. Question: Why is it said that being that which perfumes entails no fault, whereas being that which is perfumed would entail many faults? Answer: At the time of acting as cause, they are efficacious and therefore are that which perfumes. At the time of acting as fruit, they lack independent power and therefore are not that which is perfumed. Question: What is called a fault? Answer: The fault of simultaneously producing six fruits. Question: Why is it that if caitasikas receive perfuming, they would subsequently produce six fruits simultaneously, whereas if caitasikas are that which perfumes, the subsequent fruit is not produced sixfold simultaneously? Answer: If caitasikas receive perfuming, that which perfumes—the citta and caitasikas—would in a single moment perfume and form six kinds of seeds; later when producing manifestations, they would simultaneously produce six fruits. When caitasikas act as that which perfumes, the nimittabhāga and darśanabhāga perfume only according to their own number, and it is not the case that each individual dharma possesses six kinds; thus, that which is perfumed does not simultaneously produce six fruits, because it perfumes only the single substance of the cittarāja. If the six dharmas received perfuming, there would be thirty-six kinds of darśana- and nimittabhāga seeds, each giving rise to its own manifest fundamental consciousness and so forth, which would entail the fault of simultaneously producing six fruits.