[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 4.916 # 成唯識論述記 4.916 成唯識論述記 4.916 - **Language:** Classical Chinese ### [4.916](https://indike.org/pramana/in.bauddha.taisho.1830.4.916) 述曰：謂共許現行識以種為依，故今令種應依現識。若謂論文應言現行以種子為因緣依者，即此中種依現行識無同喻過，俱有依故。問曰：種望現，現望種，皆是因緣如前已解，何故今言亦應為依等？今助解云：雖許種望於現，現望種，為因緣依，然不名種子依，現非種子故。既現行與種子非種子依，故今此師令成俱有依義。又現行望種雖是因緣，然異熟現行不能熏成種，於種無力非因緣依，故此不言餘心現行望自種子，但言異熟現行望之，餘皆能熏故。又諸識現行異熟心皆有俱有依，已如前解。而種望彼現非因緣亦同於此，今略不述，今不說依於種無力故。但今說彼第八識故，唯第八種望現是依。現行有二：一、是異熟識；二、是能熏識。此種望彼。彼皆是依不？ > \[The Commentary states:\] This means that since both accept that the active consciousness takes the seed as its support, he now causes the seed to likewise rely on the active consciousness. If one were to say that the treatise text ought to say that the active takes the seed as a causal-condition support, then here the seed's reliance on the active consciousness would incur the fallacy of lacking a matching example, because it is a simultaneous support. An objection asks: The seed with respect to the active, and the active with respect to the seed, are both causal conditions, as previously explained; why does it now say that it should also serve as a support, etc.? Now, as an auxiliary explanation, we state: Although it is accepted that the seed with respect to the active, and the active with respect to the seed, serve as causal-condition supports, nevertheless they are not called a seed-support, because the active is not a seed. Since the active is not a seed-support for the seed, this master now establishes the meaning of a simultaneous support. Furthermore, although the active with respect to the seed is a causal condition, nevertheless the ripening active cannot perfume and form seeds; having no efficacy toward the seed, it is not a causal-condition support. Therefore, this does not speak of other active minds with respect to their own seeds, but only speaks of the ripening active with respect to them, because all the others are capable of perfuming. Furthermore, the active ripening minds of all consciousnesses have simultaneous supports, as previously explained. And the seed with respect to that active is not a causal condition, which is also the same as this; this is now briefly omitted and not related. Here it is not spoken of as a support because it has no efficacy toward the seed. But now speaking of that eighth consciousness, only the eighth seed with respect to the active is a support. The active is twofold: first, the ripening consciousness; second, the perfuming consciousness. Does this seed with respect to those have both of them as supports or not? > — English (machine translation) (machine translation) - [Previous: 4.915](https://indike.org/pramana/in.bauddha.taisho.1830.4.915) - [Next: 4.917](https://indike.org/pramana/in.bauddha.taisho.1830.4.917) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1830.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.4.916) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.4.916](https://indike.org/pramana/in.bauddha.taisho.1830.4.916) · Pramāṇa