唯識二十論述記 1.214

1.214

述曰：識有熏習，汝便不許即此識中有異大種形、顯等果，作用轉變在識之外，都無熏習，異於業處，翻執有果，此有何因？「因」言所以，業熏在識，果在識外，故名為「翻」。量云：汝惡業熏習應不在識；地獄業果隨一攝故；如地獄果。其地獄果在識非餘，非是餘趣，業果攝故。或地獄業果隨一攝故，如地獄業。此因有簡，應如理知。

The Commentary says: When consciousness has the perfuming, you do not accept that this very consciousness has the fruits of distinct great elements such as shape and color; while functional transformations are outside consciousness where there is no perfuming at all, different from the locus of karma, yet you perversely grasp that the result exists. What is the reason for this? 'Reason' means cause. Karma perfumes in consciousness, yet the result is outside consciousness; hence it is called 'perverse.' The formal inference is: Your perfuming of evil karma ought not to be in consciousness; because it is included under either hell karma or hell fruit; just like the hell fruit. The hell fruit resides in consciousness and nowhere else, and is not of another destiny, because it is included under karmic fruit. Alternatively: because it is included under either hell karma or hell fruit, just like hell karma. This reason contains qualifications, which should be properly understood.