成唯識論述記 3.680

3.680

述曰：破諸部計。自下第三經部師等既見上座被徵，便曰：雖無去、來，不同一切有；生、滅異世，不同上座師，而色、心中諸功能用，即名種子，前生後滅如大乘等，為因果性相續不斷，甚為勝義。今破之言，理亦不成，彼不許有阿賴耶故。經部師等，等自類中，非唯一故。破之量云：經部所說持種色、心，不能持種；非第八故；如聲、電等。過、未無體及無本識，於無色界色久時斷，入無心時心久時滅，何法持種，得為因果？因果既斷，名為不然，彼不許有第八識故。

The Commentary states: Refuting the assertions of various schools. In the third section below, the Sautrāntika masters and others, having seen the Sthaviras being challenged, then say: "Although there is no past or future, differing from the Sarvāstivāda; and arising and cessation belong to different time-periods, differing from the Sthavira masters; nonetheless, the various functionalities within matter and mind are called seeds. Arising before and ceasing after, just as in the Mahāyāna and the like, they serve as cause and effect in continuous succession without interruption, which is extremely profound." Now we refute them, saying: This is also logically untenable, because they do not accept the existence of the ālayavijñāna. "Sautrāntika masters and others": "and others" refers to their own kind, not being only one. The inference refuting them runs: The matter and mind that hold seeds as asserted by the Sautrāntikas cannot hold seeds; because they are not the eighth [consciousness]; like sound, lightning, and so forth. In the past and future there is no substance, and since there is no basic consciousness, in the formless realm matter is interrupted for a long time, and upon entering the mindless state mind ceases for a long time—what dharma holds the seeds so as to constitute cause and effect? Since cause and effect are interrupted, it is called incorrect, because they do not accept the eighth consciousness.