成唯識論演祕 3.817

3.817

答：由本計識，二念不俱，無相應義。初三大乘破熏習不成，故未計類前後二識而類是一。類是一故，前識熏類，能熏所熏，無不俱失。能所依別，亦得名為能所熏二。文類離識而無別體，亦得名為以前熏後，故《無性論》第二云：「若言依止種類句義，六種轉識或二剎那同一識類，由異品故……有相熏習，非一切者。」

Answer: According to their fundamental tenet, two moments of consciousness do not coexist, and thus lack the meaning of association (saṃprayoga). The initial three Mahāyāna masters refuted that perfuming could not be established; consequently, they did not posit that prior and posterior consciousnesses belong to a single class (jāti). Because their class is one, when a prior consciousness perfumes the class, both the perfumer and the perfumed are free from the fault of non-coexistence. The difference in their respective supports also allows them to be called the perfumer and the perfumed. Since the class has no separate ontological entity apart from consciousness, it can also be said that the prior perfumes the posterior. Thus, the second fascicle of Asabhāva's Treatise states: 'If one asserts, relying on the category of kind (jāti-padārtha), that the six evolving consciousnesses, or two kṣaṇas, belong to the identical class of consciousness, and because of their differing items […] mutual perfuming exists, but not for everything…'