成唯識論述記 2.718

2.718

述曰：即前二因所生現果，謂有緣法能變現者，名「果能變」。非因所生皆名為果，不爾，種子應名「果變」，自相生故。此「果能變」即自證分能變現，生見、相分果。此言「變」者，與前不同，是有緣變，變現為義。識中種子，果之所變，識所緣故。由前等流能變力故，八識三性因緣果生；由前異熟能變力故，除第七識，餘之七識無記果生。舉因顯果，無記之法體性羸劣，要等流、異熟二因所生，名果能變，餘則不爾。「種種相」者，顯相應等見、相分法，五蘊非一，言「種種」也。若種子唯「轉變」名變；若第八識唯「變現」名變。若能熏，七識得二變名，此前所說，並在因位有漏之心，若在因位無漏之種，唯第六、七種及現行，唯有等流因果能變；若佛果位八識現行，唯有等流果能變攝，以在果位不熏習故。其諸種子名因能變，生自類種及現行故。三界具幾，如理應思。

The Commentary states: This refers to the active fruits produced by the aforementioned two causes; that is, phenomena having cognitive objects that are able to manifest transformations are called "fruitional transformation". Not everything produced by a cause is called a fruit; if it were, seeds should be called "fruitional transformation", because they produce their own kind. This "fruitional transformation" is precisely the self-witnessing part being able to manifest transformation, producing the fruits of the nimittabhāga and darśanabhāga. The word "transformation" here is different from the previous one: it is a transformation that has cognitive objects, taking manifesting transformation as its meaning. The seeds within consciousness are that which is transformed by the fruit, because they are objects taken by consciousness. By the power of the aforementioned natural outflow transformation, the cause-condition fruits of the three natures of the eight consciousnesses arise; by the power of the aforementioned maturation transformation, excluding the seventh consciousness, the indeterminate fruits of the remaining seven consciousnesses arise. Adducing the cause reveals the fruit: indeterminate phenomena are inferior and weak in nature, requiring both the natural outflow and maturation causes to be produced, and are called fruitional transformation; the rest are not like this. "Various aspects" reveals the nimittabhāga and darśanabhāga phenomena such as associated mental factors; the five aggregates are not singular, hence it says "various". As for seeds, they are called transformation solely in the sense of "changing"; as for the eighth consciousness, it is called transformation solely in the sense of "manifesting transformation". As for that which can perfume, the seven consciousnesses obtain both designations of transformation. All that was stated before was regarding defiled minds at the causal stage; if it is undefiled seeds at the causal stage, they are solely the seeds and active functioning of the sixth and seventh, having solely causal and fruitional transformations of natural outflow; if at the fruitional stage of a Buddha, the active functioning of the eight consciousnesses is subsumed solely under the fruitional transformation of natural outflow, because at the fruitional stage there is no perfuming. Its various seeds are called causal transformation, because they produce seeds of their own category and active functioning. How many are possessed in the three realms should be considered in accordance with the principle.