成唯識論述記 5.700

5.700

述曰：第三，經部師等言：「如無學，身諸有漏識法，雖不由他惑緣及過去緣縛，是煩惱引；然自身中有有漏種在，生此有漏法故，此善等例亦然」者，不然。論主難云：彼善等種成有漏者，先無因故可成有漏，謂此善種能熏熏時，無始已來先皆不與煩惱俱有，有何所以，得成有漏？

The Commentary states: Third, the Sautrāntika masters and others say: "Just as in the body of an aśaikṣa, various sāsrava consciousness phenomena, although not bound by taking another's delusions as objects or by past objects, are induced by defilements; however, within their own bodies there are sāsrava seeds present which generate these sāsrava phenomena; therefore, these wholesome states and so forth are likewise by analogy,"—this is not correct. The author of the treatise refutes them: That those wholesome seeds and so forth become sāsrava is because previously there was no cause whereby they could become sāsrava; that is, when these wholesome seeds are perfumed by that which can perfume, from beginningless time they never previously co-occurred with defilements; for what reason could they become sāsrava?