成唯識論述記 3.30

3.30

述曰：遮薩婆多等善法等與惡、無記等為同類因，有因緣義。夫因緣者，辨自體生，性相隨順，以善等不辨惡法等自體。又不相隨順，何義是因緣？又異熟因通善、惡性，生無記果；遍行因等是異性果；俱有因取異熟、無間、士用等果為因亦然。若要善等種方為善等因，種既恒有，應頓生果。

The Commentary states: This excludes the Sarvāstivādin and others, who hold that wholesome dharmas and the like can serve as homogeneous causes (sabhāga-hetu) for unwholesome, neutral, and other dharmas, thereby possessing the meaning of a primary cause (hetu-pratyaya). Now, a primary cause generates its own substance and accords in nature and mark; since wholesome dharmas and the like do not generate the intrinsic substance of unwholesome dharmas, and furthermore do not accord with them, in what sense could they be a primary cause? Furthermore, the vipāka-hetu encompasses both wholesome and unwholesome natures yet produces neutral effects; the sarvatraga-hetu and others produce effects of a disparate nature; and the sahabhū-hetu taking vipāka, samanantara, puruṣakāra, and other effects as their cause is likewise. If it requires a wholesome seed and so forth to serve as the cause for a wholesome dharma and so forth, then since the seed is ever-present, it should produce its fruit instantaneously.