成唯識論述記 2.790

2.790

述曰：能所生法皆通善等，故通三性，謂此種子本能熏習現行之因，及後所生現行之果，皆通三性，故言因果俱善等性，即是功能差別門說，非依體門，性唯無記，如前已說。問：何故爾？答：不相違，無記不違善、惡品故。《對法》三末及第四初，等起善等，即是種子，此三性同。及《瑜伽論》九十六云：謂十八界各決定有差別種子，廣解種子稍勝餘文。此辨有漏種。無漏種云何。

The Commentary states: Because both the dharmas that generate and those that are generated extend to the wholesome and so forth, they extend to the three natures. That is, the cause that originally perfumed these seeds, which is an active phenomenon, and the fruit of active phenomena produced subsequently both extend to the three natures; therefore it is said that 'both cause and effect are of wholesome and other natures.' This is stated in terms of the gate of functional distinctions, not based on the gate of substance; in substance they are exclusively indeterminate, as has already been stated before. Question: Why is it so? Answer: Because they are not contradictory; indeterminate dharmas do not conflict with wholesome or unwholesome classes. At the end of fascicle 3 and the beginning of fascicle 4 of the Abhidharma-samuccaya-vyākhyā, 'equally giving rise to the wholesome and so forth' refers precisely to seeds; here the three natures are identical. And fascicle 96 of the Yogācārabhūmi-śāstra says: 'The eighteen dhātus definitely each have distinct seeds,' explaining seeds extensively in a manner slightly superior to other texts. This discerns seeds with outflows. What about seeds without outflows?