成唯識論述記 4.359

4.359

述曰：此即賴耶，取第八識立為持壽、煖識；無間轉故，許有恒持用故；猶如壽、煖。此喻有失，以壽、煖非能持識故。又識可持煖、壽二法，煖不持煖，壽不持壽故。今可應言我第八識可能持煖，許無間轉故，及恒持用故，如壽。或能持壽；因如前；喻如煖。又第八識可為能持；許壽、煖、識中三法攝故；如彼二法。論無此因，此因通故。然此論文義具為論，非要文具，故論文云：「持壽、煖識」，以壽、煖為喻。或復成立第八識性有恒持用及無間轉，前以許無間轉因，後以許有恒持用因，次以義逐。

The Commentary states: This is specifically the ālaya. It takes the eighth consciousness and establishes it as the consciousness that sustains life and warmth; because it is without interruption or changing, and is admitted to have a perpetual sustaining function; just like life and warmth. This example has a flaw, because life and warmth are not a consciousness capable of sustaining. Furthermore, consciousness can sustain the two dharmas of warmth and life, while warmth does not sustain warmth, nor does life sustain life. Now one should rather say: My eighth consciousness is capable of sustaining warmth; because it is admitted to be without interruption or changing and to have a perpetual sustaining function; like life. Or: It is capable of sustaining life; the reason is as before; the example is like warmth. Furthermore, the eighth consciousness can be the sustainer; because it is admitted to be subsumed within the three dharmas among life, warmth, and consciousness; like those two dharmas. The treatise lacks this reason because this reason is universally applicable. However, the text of this treatise is complete in meaning, not requiring completeness in text; thus the text of the treatise says: "the consciousness that sustains life and warmth," using life and warmth as examples. Or again, it establishes that the nature of the eighth consciousness has a perpetual sustaining function and is without interruption or changing: formerly by the reason of being admitted to be without interruption or changing, subsequently by the reason of being admitted to have a perpetual sustaining function, and then pursued according to the meaning.