大乘起信論略述 1.137

1.137

論。住持過去至不覺妄慮　述曰。下顯功能。文中二節。初顯前三本識功能。由業轉現黎耶識故。攝藏諸法善惡業種。能住持過去生善惡之業。令其不失。此明本識能持種子。由攝業種令不失故。隨善惡種生善惡果故。能成熟現在未來苦樂等報無差違也。此明本識能起現行。如是三世因果不失功由本識。是故說是本識功能。能令現在已經事下後顯二事識功能。由彼事識法執分別故能念慮三世之事。故言不覺妄慮等也。

Treatise: [It can maintain past karma...] deluded deliberation without awareness.
Commentary: Next is showing their functions. Within the text there are two sections. First, it shows the functions of the first three, the root consciousness. Because through the karmic, transforming, and manifesting [consciousnesses] it is the ālayavijñāna, it contains and stores the wholesome and unwholesome karmic seeds of all phenomena, able to maintain the wholesome and unwholesome karma of past lives so that they are not lost. This clarifies that the root consciousness can hold seeds. Because it contains karmic seeds without losing them, it engenders wholesome and unwholesome fruits according to those wholesome and unwholesome seeds; thus it can mature present and future retributions of suffering, pleasure, and the like without error or discrepancy. This clarifies that the root consciousness can give rise to active manifestations. In this way, that the causes and effects across the three times are not lost is due to the efficacy of the root consciousness; therefore it is said to be the function of the root consciousness. From "It can cause present things already experienced..." onward, it shows next the functions of the two consciousnesses of phenomenal objects. Because those consciousnesses of phenomenal objects discriminate through attachment to phenomena, they can deliberate upon matters of the three times; thus it says "deluded deliberation without awareness," and so forth.