成唯識論述記 4.211

4.211

述曰：此總結也，然無性次下有前念熏後念計。上已破云：不俱有故無相應義，如他、我身前後之心不能受熏，總是經部義。此下第二破經部中遮識類受熏，彼論據計唯識前熏後，此說許識類亦然，故前後異也。上總經部計熏，設縱六識俱有。除第八識，餘五取蘊並如前遮非持種等。故持種心理應別有，即第八識。此等經部本計，然後有經部異師，第二於中有二：初敘宗；後正破。

The Commentary states: This is the general conclusion. However, Asvabhāva, directly below, has the assertion that a preceding moment perfumes a subsequent moment. Above it was already refuted: because they do not exist simultaneously, there is no sense of association, just as the minds of preceding and subsequent moments in another's or one's own body cannot receive perfuming; this is entirely the doctrine of the Sautrāntika. From here below, the second part refutes the category of consciousness (vijñāna-jāti) receiving perfuming within the Sautrāntika. That treatise relies on the view that consciousness merely perfumes the subsequent from the preceding; here it is stated that they also accept the category of consciousness to be like this, hence the difference between earlier and later. Above generally addressed the Sautrāntika assertion of perfuming, even granting that the six consciousnesses exist simultaneously. Except for the eighth consciousness, the remaining five appropriated aggregates are all refuted as before from holding seeds and so forth. Therefore, there must by reason be a distinct mind holding seeds, which is the eighth consciousness. These are the original tenets of the Sautrāntika; subsequently there were other masters of the Sautrāntika. The second [part] within this has two sections: first, presenting the thesis; later, the direct refutation.