成唯識論述記 2.708

2.708

述曰：次依標解為二文也。此言「因」者，即所由故，謂種子也，辨體生現為現行生之所由也，此名唯望現果為名，據理而言應名果變，種及現行所引生故，今望果說現行因故。「變」者，是轉變義，在三能變初異熟中，顯所依止能持之識，所有等流、異熟二種習氣是也。言「習氣」者，是現氣分，熏習所成故名習氣。自性親因名等流種；異性招感名異熟種，一切種子二種攝盡——士用、增上，於此二中假施設立，故不說之。謂因即能變，名因能變，謂此二因能轉變，生後自類種、同類現行，及異熟果故。

The Commentary states: Next, explaining according to the headings comprises two textual passages. The word "cause" here means the reason, namely the seeds; establishing the substance and producing active functioning is the reason for the arising of active functioning. This name is designated solely in reference to the active fruit; judging in terms of principle, it should be called transformation of fruit, because it is produced and drawn forth by seeds and active functioning, but here it is designated as the cause of active functioning in reference to the fruit. "Transformation" means change; within the first, maturation, among the three transformations, it reveals the two kinds of vāsanās, naturally flowing and maturation, that belong to the consciousness that serves as the support and possesses the capacity to sustain. The word "vāsanā" means active residual influence; being formed through perfuming, it is called vāsanā. The direct cause of its own nature is called the naturally flowing seed; that which induces results of a different nature is called the maturation seed. All seeds are subsumed under these two kinds; karmic efficacy and predominant influence are merely conventionally posited within these two, so they are not mentioned. That is, cause is itself that which transforms, hence it is called causal transformation, meaning that these two causes are able to change and produce subsequent seeds of their own category, active functioning of the same category, and maturation fruits.