注大乘入楞伽經 2.156

2.156

自下重明染淨二緣真妄識體。此七自性，成上妄識生滅身也。謂煩惱體性，能集善惡等業，故名煩惱為集自性。既有集因，必有未來苦果性，故言性自性。既有苦果，必有形相，故言相自性。既有形相，即從四大種生，故言大種自性。既有四大，即從因緣所成，故言因自性、緣自性、成自性，然妄無別體，隨所執得名。

From here below, [the text] again clarifies the substance of the true and deluded consciousnesses through the two conditions of defilement and purity. These seven svabhāvas constitute the body of arising and ceasing of the deluded consciousness mentioned above. That is to say, the intrinsic nature of the afflictions (kleśa) can amass wholesome and unwholesome karma; hence the afflictions are named "origination-svabhāva" (集自性). Since there is the cause of origination, there must be the nature of the future fruit of suffering; hence it is called "nature-svabhāva" (性自性). Since there is the fruit of suffering, there must be shape and characteristic; hence it is called "characteristic-svabhāva" (相自性). Since there is shape and characteristic, it arises from the four great elements; hence it is called "great-element-svabhāva" (大種自性). Since there are the four great elements, they are formed from causes and conditions; hence they are called "cause-svabhāva" (因自性), "condition-svabhāva" (緣自性), and "completion-svabhāva" (成自性). However, delusion has no separate substance; it receives its names in accordance with what is grasped.