成唯識論述記 8.125

8.125

述曰：謂有漏善等所招異熟生無記。有漏善者，簡無漏善；自相續者，簡他及非情。若但言異熟，即六識中，報非真異熟攝，今為總攝彼，故言異熟生。然本識亦名異熟生無記，如前第二卷會，此中即顯古道生法師善不受報論非也，同小乘中，由有漏善亦感報故。此位稍長，至金剛心頓斷，通二乘無學，三十八《顯揚》、《對法》第十五皆同。

The Commentary states: This refers to the indeterminate [dharmas] produced from maturation that are brought about by sāsrava wholesome [actions] and so forth. 'Sāsrava wholesome' excludes anāsrava wholesome [actions]; 'one's own continuum' excludes other [continua] and non-sentient things. If one were to say only 'maturation' (vipāka), then within the six consciousnesses, the retribution is not subsumed under true maturation; now, in order to subsume them comprehensively, it says 'produced from maturation' (vipākaja). However, the fundamental consciousness is also termed indeterminate produced from maturation, as reconciled earlier in the second fascicle. Here it shows that the ancient Dharma Master Daosheng's treatise, [arguing that] 'wholesome [actions] do not receive retribution', is incorrect, because just as in the Hīnayāna, retribution is also induced by sāsrava wholesome [actions]. This stage is somewhat extended, being severed instantaneously at the adamantine-like mind, and it extends to the non-learners of the two vehicles; Chapter 38, the Prakaraṇāryavācā, and the Abhidharmasamuccaya fascicle 15 all agree.