成唯識論述記 5.629

5.629

述曰：若說芽、影必異時，有非同喻者，心、心所法同緣一境，應計異時。心、心所法同緣一境，如思、受等與所依心，說是因果，既許同時故。五識、根同取一境，亦許同時，因果義立。然彼愛等心所之法，雖前後起，今以為宗，以思等為難令同時已，方為同喻例於根、識。不爾，便有他不定過，量思可解，由此同時五根生識。

The Commentary states: If it is said that the sprout and shadow must belong to different moments and thus [the sprout and shadow] cannot serve as a positive example, then citta and caitasika phenomena, which grasp the same cognitive object together, would also have to be considered non-simultaneous. Citta and caitasika phenomena grasp the same cognitive object together, just as intention (cetanā), sensation (vedanā), and the like, and their supporting citta, are stated to be cause and effect; since they are already accepted as simultaneous, the five consciousnesses and their faculties grasp the same cognitive object together, and they must likewise be accepted as simultaneous, whereby the meaning of cause and effect is established. However, although their caitasika phenomena such as craving (rāga) arise sequentially, we now take them as the thesis and use intention and the like to challenge them and establish simultaneity first, and only then do we use them as a positive example by analogy for the faculties and consciousnesses. Were it not so, there would be the fallacy of inconclusiveness for the other party (para-anaikāntika). Reflecting on this inference, it can be understood; hence, the five faculties give rise to consciousness simultaneously.