成唯識論了義燈 3.73

3.73

《論》：俱生俱滅，熏習義成者。無性論亦識中種，名為熏習。無著本論云：復次，何等名為熏習？熏習能詮，何為所詮？謂依彼法，俱生俱滅，釋熏習體。此中有能生彼因性，是謂所詮。釋熏習義，既云此中有能生彼因性，是謂所詮。明是種子，名為熏習。舉喻復云：如苣勝中有花熏習，乃至云是諸苣勝帶能生彼香因而生。無性釋依字云：如言依雲而有雨等。舉其因性，為顯此中有能隨順生果因體。此意依雲有雨，喻因有果，雲喻因，雨喻果，即本識中種子如雲，亦同無著《般若論》中釋其雲喻。故知熏習不目能熏，據實能所，俱名熏習。

The Treatise says: 'Co-arising and co-ceasing, the meaning of perfuming is established.' In Asvabhāva's commentary, the seeds in the consciousness are also called perfuming (vāsanā). Asanga's basic treatise says: 'Furthermore, what is called perfuming? What is the signified of the signifier 'perfuming'? It is said to be based on that dharma, co-arising and co-ceasing.' This explains the substance of perfuming. 'Therein exists the nature of a cause capable of producing that: this is called the signified.' This explains the meaning of perfuming. Since it says 'therein exists the nature of a cause capable of producing that: this is called the signified', it clearly shows that seeds are called perfuming. Adducing a simile, it further says: 'Just as in sesamum there is the perfuming of flowers... up to saying that these sesamum seeds arise bearing the cause capable of producing that fragrance.' Asvabhāva explains the word 'based on' (依), saying: 'Just as saying based on clouds there is rain, and so forth.' Adducing its causal nature is to reveal that therein exists the causal substance capable of according with the production of the fruit. This means that based on clouds there is rain uses the cause having a fruit as a simile: clouds symbolize the cause, and rain symbolizes the fruit; that is, the seeds in the fundamental consciousness are like clouds, which is also the same as Asanga's explanation of the cloud simile in his Prajñā[-pāramitā-upadeśa]. Therefore, we know that perfuming does not refer to the perfumer alone; in reality, both the perfumer and the perfumed are called perfuming.