成唯識論掌中樞要 1.102

1.102

論「熏習力故，得有憶、識等」者，問：前心善、不善，熏故，後可憶；前心若異熟，不熏，後不憶？答：前心是能熏，有種，後能憶；前心若異熟，不熏，後不憶。問：前心是能熏，有因果，能憶；後心若異熟，無因，憶非果？答：前心是能熏，有因，後能憶，未必要同性。異熟何妨憶，如前嗔心，後善心憶。異性為因，異性能憶，佛憶無始一切事故。有漏宿命豈不能憶異熟心耶，但由後時熏習勝故，能憶前事，非要此因生此果故。

Regarding the treatise's statement 'due to the power of perfuming, memory, recognition, and so forth are possible': Question: If the preceding mind is wholesome or unwholesome, because of perfuming, the subsequent mind can remember it; if the preceding mind is vipāka, does not perfume, will the subsequent mind not remember it? Answer: If the preceding mind is capable of perfuming, it possesses seeds, and the subsequent mind can remember it; if the preceding mind is vipāka and does not perfume, the subsequent mind does not remember it. Question: The preceding mind is capable of perfuming and has cause and effect, so it can remember; if the subsequent mind is vipāka and without cause, would memory not be an effect? Answer: The preceding mind is capable of perfuming and has a cause, so the subsequent mind can remember, but they do not necessarily have to be of the same nature. What prevents vipāka from remembering? Just as a preceding mind of anger is remembered by a subsequent wholesome mind. A different nature serves as the cause, and a different nature can remember, for the Buddha remembers all affairs from beginningless time. How could sāsrava knowledge of past lives not remember a vipāka mind? It is simply due to the superiority of subsequent perfuming that one can remember previous affairs; it is not necessary that this specific cause produces this specific effect.