成唯識論述記 4.287

4.287

述曰：自下第二申歸正義，定應許有真異熟心。一切時續者，酬牽引業。非滿業者，有間斷者是滿業故。引果之識遍三界有，六識不遍。無色、無心定等，五識、及意無故；無斷者言恒故。變為身、器，以身、器恒有，必由心變故。然境不離心故，非身、器色法能作有情依。有情是假者，假者依此識而建立故。若無此識如死屍等，便不可立假者有情，何須恒時變為身器。

The Commentary states: From here on, the second [part] sets forth the correct doctrine: one must definitely admit that there is a true ripening mind. Continuous at all times: this repays the projecting karma (ākṣepaka-karma). It is not fulfilling karma (paripūraka-karma), because that which has interruptions is fulfilling karma. The consciousness that is the projected fruit is present throughout the three realms, whereas the six consciousnesses are not pervasive. In the formless realm, in the mindless absorptions, etc., the five consciousnesses and the [sixth] mental consciousness are absent; 'without interruption' means constant. Transforming into the body and receptacle [world]: because the body and receptacle [world] are constantly present, they must be transformed by mind. However, because objects are not separate from mind, the physical dharmas of the body and receptacle [world] cannot serve as the support of a sentient being. A sentient being is a conventional entity, and a conventional entity is established based on this consciousness. If this consciousness did not exist, [the body] would be like a dead corpse and so forth, and a conventional sentient being could not be established; what need would there be for constantly transforming into body and receptacle?