成唯識論述記 4.373

4.373

述曰：總結之也。由此故知，有異熟識，無記一類，相續恒有，體遍三界，能持壽、煖，彼識即是此第八識，如《俱舍》第五命根中難。然今以識種上功能為壽，即現行望種為互依持。此義如何？種生於現，有力因緣；因望所生，能持可爾。現望於種，既非能熏，無力引生，能持寧在？因緣義者，非要能熏，種自類生為例，即是第八現行。雖非能熏，望彼種子亦非因緣，然稱有力。若無持者，便失壞故，此中相持非因緣義。由此識、壽兩互相持，更互為緣於斯義立。

The Commentary states: This concludes it in general. Therefore, it is known that there is a vipāka-consciousness, neutral and of one uniform kind, continuous and perpetually existing, whose substance pervades the three realms, capable of sustaining life and warmth; that consciousness is specifically this eighth consciousness, like the objection in the fifth fascicle of the Kośa regarding the life-faculty. But now, taking the function on the seed of consciousness as life, then the actual manifestation and the seed mutually rely on and sustain each other. What is the meaning of this? The seed produces the actual manifestation, which is an efficacious direct condition; regarding what is produced from the cause, its being able to sustain is admissible. But regarding the seed from the perspective of the actual manifestation, since it is not an active perfumer and lacks the power to induce and produce, how can its sustaining exist? The meaning of direct condition does not require an active perfumer; the seed producing its own kind serves as a parallel, which is specifically the eighth consciousness as actual manifestation. Although it is not an active perfumer, and regarding those seeds it is also not a direct condition, yet it is called efficacious. If there were no sustainer, it would be ruined and lost; in this, mutual sustaining is not the meaning of direct condition. From this, consciousness and life mutually sustain one another, and their being conditions for each other is established in this meaning.