成唯識論述記 2.730

2.730

述曰：雖異熟果通七識有，今初能變唯真異熟，我所藏故，持染種故，名真異熟。非說一切業所感者皆初能變，持雜染種，即顯善、惡業果，名識「能變果識」者，顯此非是能變之中因能變也，不能熏故。「我愛執藏」，顯初名也。言「異熟」者，或異時而熟，或變易而熟，或異類而熟，或異熟因所招，名異熟果。前二無文解，第三、第四依士釋，或持業釋，異熟即果故。然下十因得五果處，彼自料簡，故今不述，如第八卷。此中所言異熟生者，一切色法非第八品亦異熟生，此但舉心，心為勝故。

The Commentary states: Although the maturation fruit extends across the seven consciousnesses, here the primary transformation refers solely to true maturation, because it is appropriated as self and maintains defiled seeds; therefore, it is called true maturation. It is not that everything influenced by karma is the primary transformation. "Maintaining defiled seeds" shows the fruit of wholesome and unwholesome karma; calling the consciousness "the fruit-consciousness that is able to transform" shows that this is not causal transformation among transformations, because it cannot perfume. "Appropriated and stored through self-grasping" reveals its initial name. As for "maturation" (vipāka): it either matures at a different time, matures through change, or matures as a different class, or it is that which is brought about by a maturation cause; hence it is called maturation fruit. The first two have no textual commentary; the third and fourth are tatpuruṣa compounds, or karmadhāraya compounds, because maturation is itself the fruit. However, below, in the passage on ten causes obtaining five fruits, this is discriminated on its own; therefore, it is not detailed now, as in the eighth fascicle. That which is called "maturation-born" here: all material dharmas, not belonging to the eighth class, are also maturation-born; here [the text] merely mentions mind, because mind is paramount.