大乘起信論義記 2.272

2.272

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.