成唯識論述記 8.321

8.321

二、行支者以身、語、意三行為體，心、心所法為體，謂行體是思。此身、語、意三在欲界名福、非福，身、語在色界；意亦通無色，名為不動。《大論》第九等同此解，此支亦通現行、種子。《十地經》說行有二種：謂如無明有子、果時，行亦爾故，唯善、不善性。三、識支者唯取阿賴耶識，親因緣為體，九十三云：於母胎中因識為緣，續生果識，隨轉不絕，任持所有羯剌藍等，非餘七識隨轉不絕，能任持故。彼下文云：「又即此識當來後有名色等種之所隨逐，非餘七識諸種所隨故。」此論又云：「所引支者，謂本識內親生當來異熟果攝識等五種。」此中識種謂本識因，故知識支不取餘七。

2. The member of formations takes the three formations of body, speech, and mind as its essence, having citta and caitasika dharmas as its essence, which is to say that the essence of formations is volition. These three—body, speech, and mind—are called meritorious and non-meritorious in the desire realm; body and speech exist in the form realm, while mind also extends to the formless realm, where they are called immovable. Fascicle 9 of the Great Treatise and others agree with this explanation. This member also extends to both active manifestations and seeds. The Daśabhūmika-sūtra states that formations are of two kinds: just as ignorance has times of seed and fruit, formations are likewise; hence they are of an exclusively wholesome or unwholesome nature. 3. The member of consciousness takes solely the ālayavijñāna as its direct cause and essence. Fascicle 93 states: in the mother's womb, with consciousness as a condition, the resultant consciousness that continues birth follows and turns without interruption, sustaining all kalalas and so forth; the other seven consciousnesses do not follow and turn without interruption or sustain [them]. Its subsequent text states: "Furthermore, it is precisely this consciousness that is followed by the seeds of name-and-form and so forth of future existences, whereas the seeds do not follow the other seven consciousnesses." This treatise also states: "The induced members refer to the five seeds, such as consciousness, subsumed under the future matured fruit that are directly produced within the fundamental consciousness." Here, the seed of consciousness refers to the cause of the fundamental consciousness; therefore, we know that the member of consciousness does not take the other seven.