成唯識論述記 4.117

4.117

述曰：頌言別者，理准可知，無勞別解。但此頌中法喻相屬，隨文可悉。然境等風所擊之中，此第八識自境不熏成種，不能擊發藏識，是七識境，相分熏種也。復言「等」者，謂非但所緣緣擊發，亦為增上七識見分種子因緣，前等無間等，之所擊故。或自境界雖非能熏，為須受用故，亦說本識生，故言境等。此是親所擊發，如自等無間雖不熏種亦擊生故。故法中言「恒起諸識浪」，即喻中言「無有間斷時」，亦是恒義。「現前作用轉」者，謂生七識等功能，是現前作用。

The Commentary states: That the wording of the verse differs can be known by reasoning, so there is no need for a separate explanation. It is just that in this verse the dharma and the metaphor correspond to each other, which can be understood following the text. Now, regarding 'struck by the wind of objects, etc.', the eighth consciousness's own objects do not perfume seeds and cannot stimulate the storehouse consciousness; it is the objects of the seven consciousnesses whose nimittabhāgas perfume seeds. It further says 'etc.' to mean that it is stimulated not only by the object-condition (ālambanapratyaya), but also by the seeds of the darśanabhāga of the seven consciousnesses as predominant condition (adhipatipratyaya) and cause-condition (hetupratyaya), the preceding equal-and-immediate condition (samanantarapratyaya), and so on. Alternatively, although its own objects are not capable of perfuming, because they must be experienced, the basic consciousness is also said to arise; hence it says 'objects, etc.' These are direct stimulants, just as its own equal-and-immediate condition stimulates arising although it does not perfume seeds. Therefore, in the dharma it says 'constantly raises the waves of various consciousnesses', which corresponds to the metaphor's 'without ever having a time of cessation', also meaning constancy. 'Evolves with functions manifest before it' means the capacity to produce the seven consciousnesses and so on, which is its manifest functioning.