俱舍論記 30.160

30.160

「生於後果至故喻同法」者，論主答。彼後果起，從後熟變差別、功能種子所生。謂於後時有前種果，遇水、土等諸熟變緣，便能引生熟變差別功能。正生芽位方得種名，未熟變時亦名種者，從當名說。未熟變時或似種故，世說為種。舉法同喻。此異熟亦復如是，即前異熟果，遇聞正邪等諸起善惡緣，於異熟身中便能引生諸善有漏及諸不善有異熟心起現在前。從此有異熟心引生所熏種子，相續、轉變，展轉能引最後剎那轉變之差別。從此最後差別功能，後異熟果生，非從餘異熟果生。故喻同法。

Regarding "Is the subsequent fruit produced … hence the analogy corresponds to the doctrine": the author of the treatise answers. The arising of that subsequent fruit is produced from the seeds of capacity resulting from subsequent ripening, transformation, and culmination. That is, at a later time the previous seed-fruit, encountering the conditions of ripening and transformation such as water and earth, can then bring about the capacity of ripening, transformation, and culmination. Only at the point of actively producing the sprout does it truly obtain the name of 'seed'; calling it a seed when it has not yet ripened and transformed is speaking by anticipatory designation. Or because when not yet ripened and transformed it resembles a seed, worldly convention calls it a seed. Presenting the doctrine to match the analogy: this maturation is also like this; the previous fruit of maturation, encountering conditions that give rise to good and evil such as hearing correct or wrong teaching, within the maturation-body can then induce good-sāsrava and unwholesome minds that have maturation to arise and present themselves. From this mind that has maturation, the perfumed seeds induced by it, in continuum and transformation, can successively induce the culmination of transformation of the final moment. From this final culminated capacity, the subsequent fruit of maturation arises, not from the other fruit of maturation. Hence the analogy corresponds to the doctrine.