成唯識論掌中樞要 1.133

1.133

命根，以五門分別：一、體；二、名；三、異熟、非異熟等；四、有、無漏等；五、問答分別。有難：命根若唯種子者，何故地獄八根現、種俱定成熟？答：又七根有現、種，命根唯種。通論八法，故言現、種，非命根有現行。又此八根定必成熟，設有種、現，皆定成之，非說命根亦有現也。又以所持六處為現，斯有何失？此由業引功能差別，名命根。佛由願力令種生現，連色、心等之分限，名命根。

Regarding the life-faculty (jīvitendriya), it is analyzed through five approaches: first, essence; second, name; third, maturation, non-maturation, etc.; fourth, with and without outrushes, etc.; fifth, analysis through questions and answers. There is an objection: If the life-faculty is only seeds, why is it that in hell both the manifests and seeds of the eight faculties are definitely mature? Answer: Furthermore, seven faculties have manifests and seeds, while the life-faculty is only seeds. In discussing the eight phenomena generally, it therefore speaks of manifests and seeds; it does not mean that the life-faculty has manifest activity. Furthermore, these eight faculties are definitely bound to mature; granting that there are seeds and manifests, both are definitely accomplished; it does not mean that the life-faculty also has manifests. Moreover, taking the six bases that are sustained as the manifests, what fault is there in this? This function-distinction induced by karma is called the life-faculty. By the power of his vow, the Buddha causes seeds to produce manifests, continuing the limits of matter, mind, and so forth; this is called the life-faculty.