唯識二十論述記 1.211

1.211

述曰：亦經部計。識非常、一，故言「相續」。或「相續」者，趣不斷義。然經部師亦計熏色根及其識類，但許熏識，以遍三界，故言在識不在餘處。或抑薩婆多，令業熏內識，過去、未來體非實有，非現攝故，如龜毛等。現攝即是現在無為，現有體故，若言現在，不攝無為。既無過去，又無熏習，先業如何能招異熟，由此故知，業熏內識，不在餘處能招當果。

The Commentary says: This is also the Sautrāntika doctrine. Because consciousness is neither permanent nor single, it is called a 'continuum.' Alternatively, 'continuum' means the sense that the destinies are uninterrupted. However, the Sautrāntika masters also hold that perfuming occurs in the material faculties and in the category of consciousness; but they only accept the perfuming of consciousness because it pervades the three realms, and therefore it says it is in consciousness and not in any other place. Alternatively, it presses the Sarvāstivāda to compel karma to perfume internal consciousness, [reasoning that] past and future entities are not substantially real because they are not included in the present, just like a hare's horn. 'Included in the present' means present unconditioned phenomena, since they have present reality; if one merely said 'the present,' it would not subsume unconditioned phenomena. Since there is no past and also no perfuming, how could past karma induce maturation? From this, one knows that karma perfumes internal consciousness and cannot induce future results in any other place.