成唯識論了義燈 2.84

2.84

八、妄謂朋異失者。之於異宗等，初念唯有一具七支，至第二念更生七支。乃至云若體若用，亦令念念七支倍增，便是乖自熏習附邪宗者。此亦不爾，元不熏種，猶有功能，尚假實殊，無朋彼失，況先熏種至羯摩了，因緣法備，功能方起，依思種立，豈同彼耶？不障後熏增，但不許依羯摩了時，意業思種，立根本無表。

Eighth is the fault of falsely claiming alignment with heterodox schools. [The opponent says that] in other traditions, at the first moment there is only one set of the seven limbs, and at the second moment another seven limbs are produced, down to saying that whether in substance or function, causing the seven limbs to double and increase thought-moment by thought-moment is to deviate from one's own [doctrine of] perfuming and adhere to heterodox traditions. This too is not so. If an unperfumed seed originally still has functional capacity, and the provisional and the real are still distinct, there is no fault of aligning with them; how much more so when seeds are first perfumed until the karmavācanā is completed, and only when the causal conditions and ritual are fully prepared does the functional capacity arise! Posited as it is on the seeds of volition, how could it be the same as theirs? We do not deny subsequent increase through perfuming; we merely do not accept positing the fundamental avijñapti on the seeds of the mental volition at the conclusion of the karmavācanā.