成唯識論演祕 2.481

2.481

有義：一種子體約前後位招二種果等者，微心時種滅已即無，如何別說招總異熟，故亦非理。若依別報轉識諸根說別業招，即無有失。然應：云明了心等招別異熟微微心時，招總異熟。或微微心通招總別，《瑜伽論》云：能引定思能感彼天異熟果故，如何違教倒說招別？

Another opinion says: As for the view that the entity of a single seed summons two kinds of fruits in terms of its prior and subsequent states, the seed at the time of the subtle mind is already non-existent once ceased; how can one separately state that it summons the general maturation? Therefore, it is also unreasonable. If, according to the specific recompense of the evolving consciousnesses and the faculties, one explains it as being summoned by specific karma, then there is no flaw. However, one should say: the lucid mind and so forth summons the specific maturation, while the time of the extremely subtle mind summons the general maturation. Alternatively, the extremely subtle mind commonly summons both the general and the specific. The Yogācārabhūmi says: 'Because the volition that induces the absorption can produce the maturation fruit of that heaven'; how could one contradict the teaching and inversely say it summons the specific?