成唯識論述記 10.664

10.664

述曰：此無漏相分同能變識，一向是善無漏，相不離見，同非繫故，以能緣心變似自境故，縛與不縛，理必須同；淨與不淨，理必須同。無漏心等順益義勝，悲力廣大，相分與見必同善性，一切無漏法爾必善，故性必同，其性、相必皆順理故，故性必同，非如有漏心相、見性有別。言因緣者，是種子也。

The Commentary states: This anāsrava nimittabhāga is identical to the transforming consciousness, being invariably wholesome and anāsrava; because the nimitta is not separate from the darśana, they are alike in being unattached. Because the cognizing mind transforms itself to resemble its own object, bound and unbound must logically be identical; pure and impure must logically be identical. Because anāsrava mind and so forth are superior in their beneficial function and their power of compassion is vast, the nimittabhāga and the darśana[-bhāga] are necessarily of the same wholesome nature; all anāsrava dharmas by their very nature are necessarily wholesome, and therefore their natures are necessarily identical. Because their nature and marks necessarily both accord with reason, their natures are necessarily identical; it is not as in sāsrava mind where the nature of the nimitta and the darśana are different. What is called 'cause and condition' is the bīja.