成唯識論了義燈 4.43

4.43

約三性別辨具闕者，且於善中分為二種：一、生得；二、方便。其生得善四義具幾？答：決定有二：謂實及遍，定闕恒一。無雜二說：一云，約界不雜，據趣雜亂，如人中得起天、鬼趣等，生得善業，由生得善感，彼趣報故。然論云：諸生得善及意識中業所感者，雖遍趣生起無雜亂者，異熟是護法文，生得善者是難陀師義，與護法文合說無雜。據護法正義，許生得善雜；二云，不雜，由在人中造作善業，擊彼舊業，感餘善報，非在人中，起彼天中，生得善業。二說前正，以同欲界無定所屬，如煩惱等。

To distinguish their possession and lack according to the three natures: first, within wholesome [factors], they are divided into two kinds: first, innate; second, expedient. How many of the four criteria do innate wholesome [factors] possess? Answer: They definitely have two, namely being real and all-pervasive, and definitely lack one, constancy. Regarding being unconfused, there are two views: One says they are unconfused regarding realms, but confused regarding destinies, as when among humans one can produce innate wholesome karma of the deva or preta destinies, since innate wholesome karma induces the retribution of those destinies. However, the treatise says: "All innate wholesome [factors] and those induced by karma in the manovijñāna, though all-pervasive in destinies and births, arise without confusion"—this [referring to] vipāka is Dharmapāla's text, while innate wholesome factors is the position of Master Nanda, which is combined with Dharmapāla's text to state that they are unconfused. According to Dharmapāla's correct view, he admits that innate wholesome factors are confused. The second says they are unconfused: because one performs wholesome karma while among humans, it stimulates those old karmas to induce other wholesome retributions; it is not that while among humans one produces the innate wholesome karma of the devas. Of the two views, the former is correct, because within the same desire realm there is no fixed attribution, just as with afflictions and the like.