[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) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 2.164 # 成唯識論了義燈 2.164 成唯識論了義燈 2.164 - **Language:** Classical Chinese ### [2.164](https://indike.org/pramana/in.bauddha.taisho.1832.2.164) 命根述正，大乘諸教有六不同：一、唯說第八識種，如此論是；二、通說現，《瑜伽．決擇》云。八根種．現定成。命根在中　三唯內六處。顯揚第一云。命根者謂先業所引異熟六處住時決定性　四通五蘊。集論第一云。何等命根。謂於眾同分業引決定。雜集論釋云。同分者於一生中諸蘊相續等　五者依總相說。瑜伽五十二說。云何命根。根於彼彼處所生自體所有住時限量勢分說名為壽　六依異熟說。五十六云。於業所引異熟住時決定位建立命根　會顯揚文如疏中解。決擇八根如樞要會。自餘諸文不違前三　然顯揚文更有解云。雖相．見別不離識故。此識相分總名此識　又云彼意根能持。五根所持。能所別說云六處。此論能．所合說名此識種亦不相違　雖有諸釋。疏斷唯取識見分種名為命根。不取相分。此釋為正。 > In stating the correct view on the life faculty, across the Mahāyāna scriptures there are six different explanations: First, speaking solely of the seed of the eighth consciousness, as in this treatise. Second, speaking of both seed and actuality; as the Viniścayasaṃgrahaṇī of the Yogācārabhūmi says: 'The eight faculties, seed and actual, are definitely accomplished; the life faculty is among them.' Third, solely the internal six sense-bases; as the first fascicle of the Prakaraṇāryavācā says: 'The life faculty is the determinateness of the duration of dwelling of the mature six sense-bases led by prior karma.' Fourth, encompassing the five aggregates; as the first fascicle of the Abhidharmasamuccaya says: 'What is the life faculty? It is the karma-led determinateness in the nikāya-sabhāga.' The Vyākhyā says: 'Sabhāga means the continuity of the aggregates throughout a single lifetime, and so forth.' Fifth, speaking according to the general characteristic; the fifty-second fascicle of the Yogācārabhūmi says: 'What is the life faculty? The faculty is the power-fraction of the temporal limit of dwelling possessed by the self-entity produced in various states, which is called life.' Sixth, speaking based on maturation (vipāka); the fifty-sixth fascicle says: 'The life faculty is established upon the phase of determinateness of the dwelling duration of the maturation led by karma.' Harmonising the text of the Prakaraṇāryavācā is as explained in the Commentary. Harmonising the eight faculties of the Viniścaya is as in the Pivot. The other texts do not contradict the first three. However, regarding the text of the Prakaraṇāryavācā, there is another explanation: although the object and seeing aspects are distinct, because they are not separate from consciousness, the object aspect of this consciousness is generally called this consciousness. Furthermore, it is said that the manas faculty can sustain, while the five faculties are what is sustained; speaking separately of the sustainer and the sustained, it says 'six sense-bases'; this treatise combines the sustainer and the sustained and calls them the seed of this consciousness, which also does not conflict. Although there are various interpretations, the Commentary concludes that only the seed of the seeing aspect of consciousness is taken as the life faculty, not taking the object aspect; this explanation is the correct one. > — English (machine translation) (machine translation) - [Previous: 2.163](https://indike.org/pramana/in.bauddha.taisho.1832.2.163) - [Next: 2.165](https://indike.org/pramana/in.bauddha.taisho.1832.2.165) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1832.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.2.164) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.2.164](https://indike.org/pramana/in.bauddha.taisho.1832.2.164) · Pramāṇa