成唯識論了義燈 2.164

2.164

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.