成唯識論演祕 3.811

3.811

有言：轉變而有三義。一、自類不俱前後轉變，二、自他不俱前後轉變，三性、界、地等前後轉變。故識體事不能持種，若許持種，所依心滅，種亦隨亡，後念果起應無因故。故於識上假立一類，識體雖別，而識類同，貫通前後二念之中，於其二念無有轉變持種受熏，如上座部因果生滅，如初念識在生相時其類亦示，至第二念識居滅相無體非因，類在異相能生後識及生相類，與此後念識體同時有其二類。因在異相，果在生相。此俱時識熏生相類，前類力微但持舊種，不能受熏。如是此類念念相續，前至異相，後至生相，持種不斷。若於五種無心位中，雖不生心而類不斷，下文破云又無心位此類定無者，依自宗破。或有心位如前相生，若無心位其類亦無，假必依實，無所依故。

Some say: Transformation has three meanings: 1. not being simultaneous within its own class, transforming between prior and subsequent; 2. not being simultaneous between self and other, transforming between prior and subsequent; 3. transforming between prior and subsequent across moral nature, realm, plane of existence, and so forth. Therefore, the essential substance of consciousness cannot maintain seeds; if it were permitted to maintain seeds, when the supporting mind ceases, the seeds would also perish along with it, so that the arising of the fruit in the subsequent moment would lack a cause. Therefore, upon consciousness they provisionally establish a 'class' (jāti): although the substances of consciousness differ, the class of consciousness is the same, running through both prior and subsequent moments, and without undergoing transformation during those two moments, it maintains seeds and receives perfuming. This is like the Sthaviravāda's arising and perishing of cause and effect: when the initial moment of consciousness is at the arising-characteristic, its class is also manifested; when reaching the second moment of consciousness, residing in the cessation-characteristic, it has no substantial entity and is not a cause, while the class, residing in the otherness-characteristic, can produce the subsequent consciousness and the arising-characteristic class. Simultaneous with this subsequent moment's consciousness substance, there are its two classes: the cause resides in the otherness-characteristic, and the fruit resides in the arising-characteristic. This simultaneous consciousness perfumes the class in the arising-characteristic; the prior class has weak power and merely maintains the old seeds, being unable to receive perfuming. In this way, this class continues moment after moment, the prior reaching the otherness-characteristic and the subsequent reaching the arising-characteristic, maintaining the seeds without interruption. If in the five states of mindless trance, although mind is not produced, the class is not interrupted. Where the text below refutes this, saying, 'Moreover, in the mindless state this class definitely does not exist', it refutes them based on our own school. Or, in the state with mind, they arise mutually as described before; if in the mindless state, its class also does not exist, because the provisional must rely on the real, and there is no support.