唯識二十論述記 1.207

1.207

述曰：自下廣破，上二句頌牒，下二句頌難。「業熏習餘處」者，謂造業時，熏在識中或色根等中，果起之時，不在識內，斯業熏識，望果異故，名為「餘處」；「執餘處有果」者，果者在識等外，與業熏習處所異故，故言汝執餘處有果。「所熏識有果」者，業所熏識，有此業果；「不許有何因」，「因」言所以，不許此果在業所熏內識之中有何所以？有因之識，應有果故，然彼熏習或在根中，或在識類。今取彼宗，熏習內識，與己相似，以為難故，但言「熏識」。

The Commentary says: Below is a detailed refutation: the upper two lines repeat their position, and the lower two lines pose the difficulty. 'Karma perfumes in one place' means that when karma is created, it perfumes in consciousness or in the material faculties and so on, but when the result arises, it does not reside within consciousness; because this consciousness perfumed by karma is distinct from the result, it is called 'in another place.' 'Yet you grasp that the result is in another' means that the result is outside consciousness and the like, differing from the locus where karma was perfumed; hence it says you grasp that the result is in another place. 'The perfumed consciousness has the result' means that the consciousness perfumed by karma has this karmic fruit. 'What is the reason for not accepting'—'reason' means cause; what cause is there for not accepting that this result resides within the internal consciousness perfumed by karma? The consciousness that contains the cause ought to have the result. However, their perfuming is either in the faculties or in the continuum of consciousness. Now, taking their school's perfuming of internal consciousness as similar to our own to formulate the difficulty, it simply says 'perfumed consciousness.'