成唯識論述記 4.678

4.678

述曰：此下第二破業及果。於中有二：初難界地往還等起無因；後難行緣識等不成，此等初也。若無此識持業、果種，界地往還亦應無因，此業之中《攝論》無解。彼第三云：若有於此非等引地沒已生時，依中有位意，起染污意識結生相續，乃至有二意識，於母胎中同時而轉等，但釋其果。又若從此沒於等引地正受生時，由非等引染污意識結生相續。此非等引染污之心彼地所攝，離異熟識，餘種子體定不可得等。生無色界等名為往還。異類法後者，《攝論》云：又即於彼若出世心正現在前，餘世間心皆應滅盡。爾時便應滅離彼趣，若生非想非非想處、無所有處出世間心現在前時，即應二趣皆應滅離等是。世親、無性皆有此解。此等之後其業、果起皆應無因，無種子故。

The Commentary states: Below this is the second part, refuting karma and its fruit. In this there are two parts: first, objecting that the arising upon transitioning between realms and stages, etc., would lack a cause; second, objecting that 'conditioning of consciousness by karmic formations' and so forth would not be established. This is the first of these. If this consciousness did not exist to hold the seeds of karma and fruit, transitioning between realms and stages would also lack a cause. Concerning this karma, the Mahāyānasaṃgraha offers no explanation. Its third chapter says: if someone, having died from this non-concentrated stage, is being born, relying on the mental state at the intermediate existence (antarābhava), defiled mental consciousness arises to link life in continuity; up to, there are two mental consciousnesses operating simultaneously within the mother's womb, etc.—this only explains its fruit. Furthermore, if having died from this, one is taking birth directly into a concentrated stage, by means of a non-concentrated defiled mental consciousness, one links life in continuity. This non-concentrated, defiled mind is subsumed by that stage; apart from the retribution consciousness, another seed-substance is definitely unfindable, etc. Being born into the formless realm and so on is called 'transitioning.' Regarding 'after dharmas of a different kind,' the Mahāyānasaṃgraha says: furthermore, if in that realm a supramundane mind is directly present, all other worldly minds must be entirely extinguished. At that time, one would have to be extinguished and detached from that destiny; if, when born in the stage of neither-conceptualization-nor-non-conceptualization or the stage of nothingness, a supramundane mind becomes present, then one would have to be detached from both destinies, etc. Both Vasubandhu and Asvabhāva have this explanation. After these, the arising of karma and fruit would all lack a cause, because seeds are absent.