成唯識論述記 4.699

4.699

述曰：於中有二：初難異類後無因；後難初道不生。此即初也。若無本識持二道種，異類心後者，即起異界、及雜染、清淨等心。即是《攝論》第三云：云何世間清淨不成？謂未離欲廛貪，未得色廛善心，即以欲廛心為離欲廛貪故勤修加行。此欲廛心與色廛心不俱生，故非彼所熏，為彼種子不應道理，乃至廣說。〈世出世間淨章〉云：又此如理作意相應心，是世間心；彼正見相應心，是出世心。曾未有時俱生俱滅，是故此心非彼所熏，非彼所熏為彼種子不應道理，乃至廣說。此對經部兼薩婆多。

The Commentary states: In this [passage] there are two [parts]: first, challenging that there would be no cause after a different category [of mind]; second, challenging that the initial path would not arise. This is the first. If there were no root consciousness to sustain the seeds of the two paths, then after a mind of a different category, minds belonging to a different realm, defiled minds, and purified minds would immediately arise. This is just as the third fascicle of the Mahāyānasaṃgraha states: 'How is it that worldly purification would not be established? That is to say, when one has not yet abandoned greed in the domain of desire and has not yet attained a wholesome mind in the domain of form, one energetically cultivates preparatory practices with a mind in the domain of desire in order to abandon greed in the domain of desire. This mind of the desire domain and the mind of the form domain do not arise together; thus it is not perfumed by the latter, and for it to be the seed of the latter does not stand to reason,' up to the extensive explanation. The 'Chapter on Worldly and Transmundane Purification' states: 'Furthermore, this mind associated with proper attention is a worldly mind, while that mind associated with right view is a transmundane mind. There has never been a time when they arose together and perished together; therefore this [former] mind is not perfumed by that [latter], and for that which is not perfumed by it to be its seed does not stand to reason,' up to the extensive explanation. This is directed against the Sautrāntikas as well as the Sarvāstivādins.