成唯識論述記 4.251

4.251

述曰：此第三難。彼色生色，心復生心，二乘後蘊如前餘位無斷絕故，但言二乘簡自宗，故佛無此事。量云：極成二乘無學後心不得入涅槃；許能為因故；如前前位。極成言簡佛為不定，彼不極成故。自下經部諸師，既見上座被此難已更方轉計。或設遮上座部有熏習救，前解是本，恐無心時心斷故，色中有心等種；無色時色斷故，心中有色等種，更互含藏受熏故無過失。今子段第二論主非之。

The Commentary states: This is the third challenge. According to them, form gives rise to form, and mind again gives rise to mind; the final aggregates of the two vehicles, just like in their earlier states, would be without cessation. Stating only the two vehicles sets aside our own school, for the Buddha has no such thing. The syllogism is: The commonly accepted final mind of a non-learner of the two vehicles cannot enter nirvāṇa; because it is accepted as able to serve as a cause; just like their preceding states. The words 'commonly accepted' set aside the Buddha as indefinite, because that is not commonly accepted. Hereafter, the various Sautrāntika masters, having seen the Sthavira confronted with this challenge, shifted their claim. Or provisionally excluding the Sthaviras' salvage through perfuming: the previous explanation is the original one; fearing that when there is no mind, mind is interrupted, [they claim] the seeds of mind and so forth exist within form; fearing that when there is no form, form is interrupted, the seeds of form and so forth exist within mind; since they mutually contain [each other's seeds] and receive perfuming, there would be no fault. Now, in this second subsection, the treatise master rejects it.