成唯識論述記 8.24

8.24

述曰：謂內外種未成熟位，謂有漏、無漏種子、內外種子，一切未為善友力等所潤，貪愛等所潤，水、土等所潤，皆名習氣依。以未為潤時，但能牽引遠自果故。不問同異，性相稱故，名為自果。且淨因中，與能證涅槃清淨之法為遠因，勿見《大論》等，言此因證得涅槃為清淨因，便言此果是無為法。無為疎遠，非因生故，論不說得離繫果故。今此因親，此三性之因果，隨因性，因緣親生增上生故，能引等流、增上果故，或染因中亦與果異性，謂異熟因，果唯無記，因通善、惡也。若無記即因，果唯無記；若無漏即因，果唯無漏；善、不善即因，果通三性；若無記之因，因通三性，果唯無記。如理應思。《大論》等同。

The Commentary states: This refers to the stage where internal and external seeds have not yet matured; that is, all sāsrava and anāsrava seeds, internal and external seeds, that have not yet been moistened by the power of good friends and the like, by craving and affection, or by water, earth, and so on, are called bases of habit-energy. Because when they are not yet moistened, they can only lead to their own remote results. Regardless of identity or difference, because their natures correspond, it is called "one's own result." Now, among pure causes, it serves as a remote cause for the pure phenomena that realize nirvāṇa. Let it not be that seeing the Great Śāstra and others stating that this cause realizes nirvāṇa as a pure cause, one then says this result is an unconditioned phenomenon. The unconditioned is remote and not produced by a cause, and the treatise does not speak of attaining the result of disconnection (visaṃyoga-phala). Now this cause is immediate: the cause and effect of these three natures follow the nature of the cause; because the causal condition immediately produces through sovereign production, it can lead to outflow-equal and sovereign results. Or, among defiled causes, it may also differ in nature from the effect, as in the cause of maturation (vipāka-hetu), where the effect is solely indeterminate while the cause covers good and evil. If it is an indeterminate cause, the effect is solely indeterminate; if it is an anāsrava cause, the effect is solely anāsrava; if good or unwholesome are the cause, the effect covers the three natures; if it is an indeterminate cause, the cause covers the three natures, while the effect is solely indeterminate. This should be contemplated in accordance with reason. The Great Śāstra and others are identical.