大方廣佛華嚴經隨疏演義鈔 70.49

70.49

疏「與等起意識共生」者，《俱舍》云「等起有二種，因及緣剎那。如次第應知，名轉名隨轉。」引論解釋，已如六地。然今此中，正同緣等起也。與所起業同剎那故，故云意識共生。言「隨其善惡生已即熏成名言等種」者，此文影略。若善惡熏，即成業種。意識等熏，成名言種，由上有意識共生故。然要由業熏，心方成種，故云爾耳。疏中等言，等於業種。言種似能熏，亦有二義：一似善惡，惡生苦果、善生樂果。二似名言，所熏第八成異熟種，能熏七識等成名色等種。上二並言不別生果。言「即不離義」者，結歸於經。謂業種不離心，得果不離種也。

Regarding the commentary's "co-arising with the equipollently arising mental consciousness": the Kośa states: "Equipollent arising is of two kinds: causal and conditional moment. They should be understood in sequence as named 'initiating' and 'concomitantly initiating.'" The citation and explanation of the treatise are already as given in the sixth ground. Now in this context, it is precisely equivalent to the conditional equipollent arising. Because it is of the same moment as the initiated karma, it says "co-arising with mental consciousness." As for the statement, "accords with its wholesome or unwholesome nature, and once arisen, immediately perfumed into nominal seeds, etc.": this text is compressed. If wholesome and unwholesome perfume, karmic seeds are formed. When mental consciousness and so forth perfume, nominal seeds are formed, due to the above "co-arising with mental consciousness." However, it must be due to the perfuming of karma that the mind forms seeds; hence it is stated in this way. In the commentary, the word "etc." encompasses karmic seeds. Saying that seeds resemble that which perfumes also has two meanings: first, resembling wholesome and unwholesome, where evil produces painful fruit and good produces pleasant fruit; second, resembling nominal [perfuming], where the perfumed eighth [consciousness] forms seeds of maturation, and the perfuming seventh consciousness and so forth form seeds of name-and-form, etc. Both of the above state that they do not separately produce fruit. Saying "this is the meaning of non-separation" concludes by returning to the sūtra. That is, karmic seeds are not separated from the mind, and obtaining fruition is not separated from the seeds.