成唯識論述記 7.381

7.381

述曰：依命根數，順正理師義，情者是識，命根能有識，名為有情。設無心時，命根尚在，能有前後識故。今則不然，能有現在第八情故，如前第一卷解，此共小乘所許為論，或有第八異熟識義，此不共所許。前第三云：唯依第八立有情故。初是種子假立，後是現行實法，依二多少立為有情，俱不違理，以一切時唯有一故。次第二外難曰：

The Commentary states: Relying on the life-faculty factor is the doctrine of the masters of the Nyāyānusāra: 'sentience' is consciousness, and the life-faculty is capable of possessing consciousness, hence one is called a 'sentient being'. Even when without consciousness, the life-faculty still remains, capable of possessing the preceding and succeeding consciousnesses. Our position is not like that: it is capable of possessing the presently active eighth sentience, as explained earlier in the first fascicle; this is argued on the basis of what is shared and accepted by the Hīnayāna. Alternatively, it is the meaning of the eighth maturation consciousness, which is not commonly accepted by them. As the previous third fascicle states: a sentient being is established solely based on the eighth. The first is a designation based on seeds; the latter is an actual dharma of active manifestation. Establishing one as a sentient being based on the quantity of either of the two does not contradict reason, because at all times there is only one. Next is the second objection from outside: