成唯識論演祕 4.344

4.344

Asabhāva's Mahāyānasaṃgraha-ṭīkā states: "The Sautrāntikas hold this assertion: that form and mind arise immediately means that various forms and minds arise continuously in preceding and succeeding succession. That these are the seeds of all dharmas means that they are the causal nature capable of generating all conditioned things; that is, they assert that from the form of a preceding moment, the form of a succeeding moment arises immediately, and from the mind and associated dharmas of a preceding moment, the mind and associated dharmas of a succeeding moment arise immediately. Since the principle of cause and effect is established within this, what need is there to further posit that the ālayavijñāna is the cause of all dharmas? To refute this clinging, it is next said: 'This cannot be established, as has been said before.' As it says that two moments do not exist simultaneously and so forth, what further fault is there? Namely, when dying in the formless realm and taking birth in the form realm, it is unreasonable for the seeds of the preceding form to generate the present form, because they have long been severed. When dying in the non-conceptual [realm] and when mind and conception arise, as well as when the mind emerging from the cessation attainment and the like arises, it is wholly unreasonable for the seeds of the preceding mind to generate the subsequent mind, because they have long been severed. Furthermore, if one departs from the associated principle that seeds are sustained by simultaneous arising and simultaneous cessation, and merely clings to the view that only the mind of a preceding moment can serve as a seed inducing the immediately subsequent mind of the succeeding moment, then the final mind of an arhat could not be established, and they could not enter the marvelous nirvāṇa-dhātu without remainder, because the final mind would be able to serve as a seed and equal-immediate condition to generate further minds; if so, there would be no marvelous nirvāṇa-dhātu without remainder. Therefore, between preceding and succeeding form and mind generating each other, there can only be an equal-immediate condition and an adhipati condition; there is no cause-condition." The explanation is that preceding and succeeding form and mind each generate their own kind, and do not generate each other as an immediate condition.