成唯識論述記 2.900

2.900

述曰：若許有漏生無漏，則無漏生有漏，許便諸佛有漏復生。此中亦有有學聖者等，對治生有漏，然以世尊全是無漏故。但舉之，非餘無也。外曰：不然，以勝劣故，劣可為勝因，勝非劣因。若爾，不善應為善因。又若相違得為因者，善等應為不善等種，小乘可爾，為同類因；大乘不然，故以為難。

The Commentary states: If you accept that tainted generates untainted, then untainted generates tainted; and if you accept that, then tainted [states] would arise again in all Buddhas. In this context, holy practitioners in the stage of training (śaikṣa) and so forth also have antidotes that generate tainted [states], but because the World-Honoured One is entirely untainted, he is cited alone; it does not mean there are no others. The opponent says: It is not so; due to superiority and inferiority, the inferior can be the cause of the superior, but the superior is not the cause of the inferior. If so, unwholesome should be the cause of wholesome! Furthermore, if mutually contradictory things could be causes, wholesome and so forth should be seeds for unwholesome and so forth. In the Hīnayāna this might be acceptable as a cause of the same kind (sabhāga-hetu), but in the Mahāyāna it is not so; hence it is raised as a challenge.