成唯識論述記 4.184

4.184

述曰：第一引經，不出經之題目，但隨解釋。雜染法者，即有漏法，善、染皆是。清淨法者，即無漏法，五蘊並是，或順解脫分等名清淨，順清淨故；分位之中有清淨無漏種故。「之所集起故名心」者，或諸法種於此集起名心，心是所集起處故，即通有漏、無漏所集起處。或諸法種子之所集起名心，心是諸種所集起故，如善、不善業為異熟因，無記種子為因緣，集起現識。果唯有漏不通無漏，無漏不生此識故。無漏識者無漏集起，此即引經。

The Commentary states: The first part cites a sūtra, not stating the title of the sūtra, but merely explaining it as it proceeds. 'Defiled dharmas' are sāsrava dharmas, whether wholesome or defiled. 'Pure dharmas' are anāsrava dharmas, encompassing all five aggregates; or those tending toward the aids to liberation and so forth are called pure because they accord with purity, since during these states there are pure anāsrava seeds. 'Because it is that which gathers and gives rise to [them], it is called citta': either the seeds of all dharmas are gathered and given rise to here and hence it is called citta, citta being the place where they are gathered and given rise to, thus applying generally as the locus of gathering and giving rise to both the sāsrava and anāsrava; or citta is called such because it is gathered and given rise to by the seeds of all dharmas, citta being that which is gathered and given rise to by all seeds—just as wholesome and unwholesome karma serve as vipāka causes, and indeterminate seeds serve as hetupratyaya, gathering and giving rise to the actualized consciousness. The fruit is exclusively sāsrava and does not extend to the anāsrava, because the anāsrava does not produce this consciousness. The anāsrava consciousness is gathered and given rise to by the anāsrava; this is the citation of the sūtra.