唯識學以生命主體的成長變化涵蓋一切行為現象，其中以二十因緣說明生命過程的發展，唯識學談生命的來源，主張賴那緣起，業力是一大因素，但業力是隱形的，被稱作「業種」，而命根卻是與生命相關的概念，它不只包括生理因素，也由另三項因素組合而成：識、煖、壽。識是十二因緣中投生之識。煖是生理條件，如健康或殘障。壽是能持有情煖與識的一種業力，住時勢分，令不失壞，爾所住時可能十年、柳年，如貓、犬與人不同壽。印度唯識的緣起論對於生命的發生有警揚對，若一切果報真的是自作自受，人類就必須三思又深思而行。唯識學對於生命境界的提升是以瑜珈行來修觀，從唯識相轉變為唯識性，由法相轉為法性，此中功法藉由七轉識，關鍵在於第七識末那的染淨依功能、轉染為淨，達到二種轉依的成果。

　　　　　All human being have eight comsciousness: Eyes vijana, ears vijama. Nose vijana, tongue vijana, body vijana Thought conscious. Manah conscious, Alaya-vijnana. Among these comsciousness Alaya is the Subject of life. Karma is the origin of life, Buddhist does not accept the saying of creation form God. They always agree with causality, the natural law of cause and effect. The power of deed will form Karma seeds, these seeds will grow up, it will blossom and develop to be a karma fruit. If the karma is god, the fruit will be sweet. If the Karma is bad. The fruit surly be sour. The most enlightenment of Alaya is reject the illusion of self, transmigration daily life into nirvana. Never make troublesome again.