成唯識論演祕 4.101

4.101

釋曰：外又救云：過去生中得色界心為彼種子，斯有何失故牒非之？汝無能持彼種之識，何有所持種子體耶？又云：非色相續為種子體無因緣故。釋云：外又救云：過去熏習依色根中為今時種。復敘斥云：無因緣言而有三釋，一、下界根非上心因，二、下色中無上地種，三、持種者體必所熏。色根無彼所熏因緣，故無彼種，言因緣者即道理也。

The exposition states: The opponent again saves [their thesis] by asking: 'If the form-realm mind obtained in a past lifetime serves as those seeds, what flaw is there?' Hence it is cited and rejected: If you have no consciousness capable of holding those seeds, how could there be an entity of the held seeds? It also says: 'Nor can the continuum of materiality be the entity of the seeds, because there is no causal condition.' Explanation: The opponent again saves [their thesis] by saying: 'Past perfuming relies on the material sense faculties to serve as the seeds at the present time.' Again this is recounted and refuted: The statement 'there is no causal condition' has three explanations: 1. A sense faculty of a lower realm is not the cause for a mind of a higher realm; 2. Within lower materiality there are no seeds of a higher plane; 3. That which holds seeds must inherently be perfumed. The material sense faculties lack that causal condition of being perfumed, and therefore lack those seeds. The word 'causal condition' means the logical principle.