成唯識論述記 8.127

8.127

述曰：謂習善、無記、不善所引同類，不望異類之因為等流果。又同類中，如上品與下中品及自上品為果，非下品與中上品為果。果勝而因可劣，非果劣而因勝，三十八等皆言善法增等為自果也。《對法》唯據善法，論實此果非不通餘，或似先業，後果隨轉者，三十八等亦同此意，謂如殺生得短命報，是先業之同類，以第八短長分限為等流也。隨順相門，即無記果與自業相似，與善不為同類也，唯此一法，非餘法皆是假說，實增上果，然假名等流，非同性果故，以異性法非同類故，由令他命短自命亦短，相似之義假名等流，實業所感。此果即通有漏、無漏，唯是有為凡聖皆通，亦現望種，種望現亦是，《瑜伽》等依據前，後即通論也。

The Commentary states: This means that what is induced by habitual wholesome, indeterminate, and unwholesome [actions] of the same category, and not viewed in relation to causes of a different category, is the fruit of uniform outflow. Furthermore, within the same category, just as the superior grade serves as the fruit for the lower and middle grades as well as for its own superior grade, it is not the case that the lower grade serves as the fruit for the middle and superior grades. The fruit being superior and the cause being inferior is admissible, but not the fruit being inferior and the cause being superior; Chapter 38 and elsewhere all state that the increase and so forth of wholesome dharmas serves as their own fruit. The Abhidharmasamuccaya relies solely on wholesome dharmas, but in the truth of the treatise, this fruit is not without extending to the others. Regarding 'resembling previous karma, subsequent fruits turn in accordance with it', Chapter 38 and elsewhere also share this meaning, as when taking life yields the retribution of a short life; this is of the same category as the previous karma, taking the short or long span of the eighth [consciousness] as the uniform outflow. In the approach of conformable characteristics, the indeterminate fruit resembles its own karma, and does not form the same category as wholesome [dharmas]. It is only this single dharma, not that all other dharmas are metaphorical designations; in reality it is an adhipati-phala, yet metaphorically named uniform outflow because it is not a fruit of the same moral nature, since dharmas of different natures are not of the same category. Because of causing another's life to be short, one's own life is also short; by the meaning of resemblance it is metaphorically named uniform outflow, but in reality it is induced by karma. This fruit then extends to both sāsrava and anāsrava; it is solely conditioned, and common to ordinary persons and noble ones alike. It also applies to actual manifestations with respect to seeds, and seeds with respect to actual manifestations. The Yogācārabhūmi and so forth rely on the former, and subsequently discuss it comprehensively.