成唯識論了義燈 4.71

4.71

問：本疏難經部云：行在現在，果在未來，或一劫等，如何能感者。大乘亦爾，何偏難他？答：大乘本識持彼種故，多劫猶在，彼識間斷，故不為例。又難有部云：識位中色無異熟識，可名果識支，如何俱色說行能感？今疑此難，如大乘唯識，豈一切法與識同性，外云分位亦爾，未必與識同性，故為業感。答云：我言唯識，皆不離識，如行緣識，皆行所感。汝言行緣識，有識非行緣，故不為例。難經部云：未來無故，不得云感，但可云熏者何也？解此談本計：一、以懸遠故；二、識是無故不感，但由行熏，隣次之識相續，得至受生位識，名行緣識。若大乘說，非望現識，名為識支，即種子是，故行能感，非懸遠故。

Question: The original commentary refutes the Sautrāntikas, asking: 'If volitional action (saṃskāra) is in the present while its fruit is in the future, or after one kalpa, etc., how could it induce it?' Mahāyāna holds the same; why single them out for refutation? Answer: Because in the Mahāyāna the fundamental consciousness holds those seeds, so they persist even after many kalpas; whereas their consciousness has interruptions, so this is not a parallel case. Furthermore, it refutes the Sarvāstivādins, asking: 'Since rupa in the consciousness stage lacks the vipākavijñāna, how could it be called the fruit-vijñāna link? How could it be said that volitional action can induce the accompanying rūpa?' Now, this objection may be questioned: as in Mahāyāna vijñapti-mātra, can it be that all dharmas share the same nature as consciousness? Outsiders say that states (avasthā) are also like this: they need not be of the same nature as consciousness, and hence are induced by karma. The reply is: I say vijñapti-mātra means all are not apart from consciousness; just as volitional action conditions consciousness, all are induced by volitional action. You say that volitional action conditions consciousness, yet there are consciousnesses that are not conditioned by volitional action; hence it is not a parallel case. When refuting the Sautrāntikas, why is it said that because the future does not exist, one cannot say it 'induces', but can only say it 'perfumes'? To explain this: discussing their fundamental tenet, first, because of the vast distance of time; second, because consciousness is non-existent [in the future], it cannot induce, but only by the perfuming of volitional action does the immediately adjacent consciousness continue until it reaches the consciousness at the stage of taking rebirth (upapattibhava), which is called 'consciousness conditioned by volitional action'. According to Mahāyāna, it is not called the consciousness link in reference to manifest consciousness, but refers precisely to the seeds; therefore volitional action is capable of inducing it, because it is not separated by a vast distance of time.