成唯識論述記 2.710

2.710

述曰：不以等流所變之果顯其自性，但舉等流能變之因以顯自體，義顯所生通諸有漏三性之法，各自種子所引八識各各自果，名言種子是也。「等」謂相似；「流」謂流類，即此種子與果性同，相似名「等」，果是彼類，名之為「流」，即從等所流，從因為名，故名等流。即等之流，依士釋也，即名言熏習種子，是等流之習氣，名等流習氣。等流非因名，故等流習氣非持業釋，以第八識不能熏故。唯說七生，七唯無記，六通三性。

The Commentary states: It does not reveal its own nature by means of the fruit transformed by natural outflow, but only adduces the transforming cause of natural outflow to reveal its own substance, implicitly showing that that which is produced extends to all defiled phenomena of the three natures, namely the nominal seeds of each of the eight consciousnesses' own fruits drawn forth by their respective seeds. "Natural" (*deng*) means similar; "flow" (*liu*) means stream or category. That is, this seed is of the same nature as its fruit; being similar, it is called "natural", and the fruit belongs to that category, so it is called "flow"—that is, flowing from what is similar; taking its name from the cause, it is called natural outflow (*niṣyanda*). That is, the flow of the similar: a tatpuruṣa compound. Thus, the seeds of nominal perfuming are the vāsanā of natural outflow, called naturally flowing vāsanā. "Natural outflow" is not the name of the cause, so naturally flowing vāsanā is not a karmadhāraya compound. Because the eighth consciousness cannot perfume, it only speaks of arising from the seven: the seventh is exclusively indeterminate, while the six extend to the three natures.