成唯識論述記 5.802

5.802

述曰：若雖導生五，三性並，即許意識一念之中通三性義。所引五識既一念中許通三性，能引之意性必須同，如次所引；如《顯揚》第十九說。設定中聞聲，由二因取，謂由了別定所緣境，及種種所緣境意識故；二由此俱生耳識故，故雖在定亦是同緣，故定不俱；如不善眼識與意俱行。設聲緣至亦不能了，要眼識滅耳識方生，故定不俱，無意引故。此師意說，五識不相續故，五識不並生，亦非五識次第生，故三性不並。上說五識唯一念解。又解，設率爾唯一念，等流通多念，亦不許三性並生，能引之意非三性故。此同性、同緣之理，如下當解。若三性不俱，何故《瑜伽》第五十一、《顯揚》第一及十七，皆云本識一時三性俱轉。

The Commentary states: If, although guiding and producing the five, the three natures could coexist, one would then have to allow that the mental consciousness pervades the three natures within a single thought-moment. Since the guided five consciousnesses are allowed to pervade the three natures within a single thought-moment, the guiding mind must necessarily be of the same nature, as was just cited; as explained in Fascicle 19 of Prakaraṇāryavācā. Even if one hears a sound in meditative absorption, it is grasped by two causes: namely, by the mental consciousness cognizing the object of absorption and various kinds of objects; and second, by the auditory consciousness that arises together with it; therefore, even in absorption, they share the same object, and hence are definitively not simultaneous. For example, an unwholesome visual consciousness operates together with the mind; even if an auditory condition arrives, it cannot cognize it; visual consciousness must cease before auditory consciousness can arise; therefore they are definitively not simultaneous, because there is no mental guidance. The meaning of this master is: because the five consciousnesses do not continue in succession, the five consciousnesses do not arise together, nor do the five consciousnesses arise sequentially; therefore, the three natures do not coexist. The above explains that the five consciousnesses last for only a single moment. Another explanation: even if the initial spontaneous apprehension is only a single moment and the streaming-out mind extends over multiple moments, they still do not allow the three natures to arise together, because the guiding mind cannot be of three natures. The principle of identical nature and shared object will be explained below. If the three natures are not simultaneous, why do Yogācārabhūmi Fascicle 51 and Prakaraṇāryavācā Fascicles 1 and 17 all state that the root consciousness operates with the three natures simultaneously at one time?