成唯識論了義燈 3.50

3.50

論：能變有二，謂因及果，有多解釋，且准論文及本疏意。因變但種子，果變唯現行。設現熏種，不名因變，何以故？《論》但云一因能變，謂第八識中，等流、異熟二因習氣。既言第八識中二因習氣，七現能熏，非在八中，亦非習氣，不同三相。三相諸文，互說不定。二變更無異文說故。若爾，現熏種是何變收？答是果變，或非二變，何以故？若言因，非習氣。若言果，五七不能現彼種相故。問：若爾二變，攝義不盡？答：不盡何過，二變據勝故。然《樞要》中，作句數者，以義說之。或現熏種，亦因能變。若說為果，五七所熏，豈是現相？此中意說，自證所現，名種種相故。若爾，云何不說能熏亦為因變？答：准下第八，現亦名種。然說習氣，勝顯相續，現因間絕，隱略不說。

The treatise states: "There are two kinds of transformation, namely cause and fruition." There are multiple interpretations; for now, we follow the treatise text and the intent of the original commentary. Causal transformation is solely seeds, and fruition transformation is solely active dharmas. Even if the active perfumes seeds, it is not named causal transformation. Why is that? The treatise merely says that the one causal transformation refers to the habit-energies of the two causes—nisyanda and vipāka—within the eighth consciousness. Since it says "the habit-energies of the two causes within the eighth consciousness," the active [consciousness] of the seventh can perfume, but is not within the eighth, nor is it a habit-energy; it is unlike the three characteristics. The various texts on the three characteristics describe them differently and inconsistently, whereas there is no other disparate text speaking on the two transformations. If so, under which transformation is active perfuming seeds subsumed? The answer is: it is fruition transformation, or it is neither of the two transformations. Why is that? If one says it is cause, it is not habit-energy; if one says it is fruition, the five and seventh cannot manifest the aspect of that seed. Question: If so, do the two transformations fail to subsume the meaning completely? Answer: What fault is there if it is not complete? The two transformations are formulated based on the predominant. However, the formulations into permutations made in the *Chuyao* are spoken in terms of analytical meaning. Alternatively, the active perfuming seeds is also causal transformation. If it is spoken of as fruition, how could what is perfumed by the five and seventh be the manifested aspect? What is intended here is that what is manifested by self-awareness is termed the various aspects of seeds. If so, why is it not said that the perfuming agent is also causal transformation? Answer: Following the eighth consciousness below, the active is also called seed; however, speaking of habit-energy prominently reveals continuity, whereas the active cause is intermittent, so it is concealed and omitted without being mentioned.