瑜伽師地論略纂 1.80

1.80

「一界之中，成三界種」者，攝在本識，性同無記，用歸體故。見相類別，界繫全殊；業果不同，報非報異。亦如《唯識》第二論疏。三熏習種生果別中，「種子識自體，樂著戲論為勝因」者，名言種子也。　「於生族姓等，淨不淨業為勝因」者，有支種子也。　「凡於自體計我慢」等者，我執種子。即廣前三因。「於胎分中有自性受，不苦不樂」等者，則阿賴耶識相應捨受。是異熟主擔負餘受，名自性受。「異熟生」者，從真異熟所生，體非異熟。異熟之義，如《唯識疏》第二。

Regarding “within one realm, the seeds of the three realms are constituted”: they are subsumed within the mūlavijñāna, and their nature is uniformly indeterminate (avyākṛta), because functions revert to substance. The types of darśanabhāga and nimittabhāga are distinct, and their realm-bondage is entirely different; karmas and fruits are not the same, and retribution and non-retribution differ. This is also as explained in the second fascicle of the Commentary on the Vijñaptimātratā. In the section on differences in the fruits produced by the seeds of the three perfumings, where it says, “for the substance of the seed-consciousness, taking pleasure in conceptual proliferation is the preeminent cause,” this refers to the seeds of name-and-speech (nāmasaṃjñā). “Regarding birth, caste, etc., pure and impure karma are the preeminent cause”: this refers to the seeds of the factors of existence (bhavāṅga). “Those who generally impute the conceit of 'I' to their own substance,” etc.: this refers to the seeds of grasping to self. This elaborates on the three causes mentioned earlier. “Within the womb-state, there is a feeling of its own-nature, neither painful nor pleasant,” etc.: this is the equanimity feeling (upekṣā) associated with the ālayavijñāna. It is the master of retribution that bears the other feelings, hence it is called 'feeling of its own-nature.' “Born of retribution” (vipākaja): produced from true retribution, its substance is not retribution itself. The meaning of retribution is as explained in the second fascicle of the Commentary on the Vijñaptimātratā.