大乘起信論義記 2.272

2.272

第五、相續者，亦是事識中細分，前六相中相續相也。以念相應不斷者，法執相應得長相續，此約自體不斷釋相續義也。「住持」已下有釋：一、但屬此相續識，以約其功能釋相續義故，以此識能起潤業煩惱，能引持過去無明所發諸行善惡業種，令成堪任成果之有。若無惑潤，業種焦亡，故云住持乃至不失也。此則引生令熟，又復能起潤生煩惱，能使已熟之業感報相應，故言成熟無差違也。如是三世因果流轉連持不絕，功由意識，以是義故名相續識。次言念已逕乃至妄慮者，顯此識用麁分別相不同智識微細分別故也。二、又總辨前五意功能，初住持業果，是前三細功能，屬梨耶；後念已未之境，是後二功能，屬事識細分也。

The fifth, the continuing consciousness, is also the subtle part within the empirical consciousness, which is the mark of continuation among the earlier six marks. "Conjoined with thought without interruption" means that conjoined with the attachment to phenomena, it attains enduring continuation; this explains the meaning of continuation in terms of the non-interruption of its own substance. From "sustains" onward, there are explanations. First: it belongs only to this continuing consciousness, because it explains the meaning of continuation in terms of its functions, as this consciousness can give rise to the afflictions that moisten karma, and can lead and sustain the seeds of good and evil actions generated by past avidyā, causing them to become existences capable of bearing fruit. If there were no moistening by delusion, the karmic seeds would be scorched and perish; therefore it says "sustains... so that it is not lost". This then induces birth and causes it to ripen; furthermore, it can give rise to the afflictions that moisten rebirth, being able to make the already ripened karma conjoin with the experiencing of retribution; therefore it says "matures... without error or discrepancy". In this way, the karmic cause and effect of the three times cycle in succession without cessation through the function of the consciousness; for this reason it is named continuing consciousness. Next, saying "what has already passed... delusive concerns" shows that this consciousness functions with marks of coarse differentiation, unlike the subtle differentiation of the cognitive consciousness. Second: it also collectively differentiates the functions of the preceding five manas: first, sustaining karma and fruit is the function of the preceding three subtle marks and belongs to the ālayavijñāna; next, recollecting past and future objects is the function of the latter two, belonging to the subtle part of the empirical consciousness.