成唯識論演祕 6.380

6.380

詳曰：若資糧道有漏善法皆向佛果，十王果業在何位造？若許此位造彼業者，云何得言「皆向佛果」？故義有餘。今者會之略為二釋：一、經隨轉隨化地部，化地部言「善非有因」；二、據三乘無漏資糧，加行正位漏善，遠近皆名佛果因也。明為緣故，無明惑本所引漏善亦名無明，故云「無明感三界果」，由斯不言諸餘煩惱及餘漏善感生滅果。若也執文，不許餘善感異熟果，亦應取文唯一無明能感漏果，自餘煩惱皆不能招，文中唯說無明得故。此既不爾，彼何則然？故知經論各據一義。並不相違。

An analysis says: If the contaminated wholesome dharmas of the path of provisions all tend toward the Buddha result, in which stage would the karma resulting in the ten kings be generated? If one allows that that karma is generated in this stage, how could one say they "all tend toward the Buddha result"? Therefore, this interpretation is incomplete. Now, in reconciling them, there are briefly two interpretations: First, the sūtra accommodates the Mahīśāsaka school, which says that "the wholesome is not a cause of existence." Second, based on the uncontaminated provisions of the three vehicles, the contaminated wholesome in the correct stages of application (prayoga) are all called causes of the Buddha result, remotely or proximately. Because clarity serves as the condition, contaminated wholesome induced by the root affliction of ignorance is also called ignorance; hence it says "ignorance induces the results of the three realms"; for this reason, it does not state that other afflictions and other contaminated wholesome factors induce the results of arising and ceasing. If one clings to the literal text and does not allow that other wholesome actions induce vipāka results, one should also take the text to mean that only ignorance alone can induce contaminated results, while other afflictions cannot induce them at all, because the text only states that ignorance obtains them. Since this is not the case, why would that be so? Hence we know that the sūtra and the treatise each rely on one perspective, and there is no contradiction at all.