成唯識論述記 5.808

5.808

言率爾、等流，眼等五識或多或少容俱起故。此引五識相續文者，如前等無間依中說。既等流心許多念故，五識容俱，此如何等？如眼識緣善色，至等流心多念善已，後有不善聲境現前，意與耳同緣，雖亦緣色境，而聲境勝，乃至起不善耳識，令彼不善耳識生。前眼識善，耳不善未滅，如是等流多念生已，乃至餘無記香等至，乃至意雖同緣，隨境強引起無記鼻識生，即等流多；率爾少。或前一眼識久已不斷，雖已起尋求，尋求未了，眼更重觀，意復尋求，尋求未已，不起決定，如是或多率爾。後時耳等識生，一率爾已，乃至即有等流耳識，次而起故，是率爾多念，等流少也。容許五識有俱行故，得三性並。又解率爾、等流二心之時，眼等五中，或三、四等多，一、二等少，容俱起故，雖五一念，三性得俱。若一向同境時，即不善意隨眼識並行已，設耳緣至亦不緣聲。不爾，即須眼識斷滅，意方緣聲；此前師意。今說一意識與五同緣而性不定。

Stating that in spontaneous apprehension and streaming-out, the five consciousnesses, visual and the rest, can possibly arise together, whether more or fewer. This citation of the text on the succession of the five consciousnesses is as stated above under the immediately contiguous condition. Since the streaming-out mind is permitted to have multiple moments, the five consciousnesses can possibly occur together. How is this? For example, when visual consciousness cognizes wholesome visible form, reaching a streaming-out mind of multiple wholesome moments, later an unwholesome auditory object appears before it; the mental consciousness cognizes together with the auditory consciousness, and although it also cognizes the visual object, the auditory object is superior, leading up to giving rise to an unwholesome auditory consciousness, causing that unwholesome auditory consciousness to arise. The preceding visual consciousness was wholesome, and the unwholesome auditory consciousness has not yet ceased; after multiple moments of such streaming-out have arisen, leading up to other indeterminate olfactory objects, etc., arriving, leading up to the mental consciousness, though cognizing the same, inducing an indeterminate olfactory consciousness to arise in accordance with the strength of the object: this is many streaming-out moments and few spontaneous moments. Or, a preceding visual consciousness has long been uninterrupted; although it has already given rise to inquiry, the inquiry is not yet concluded; the visual consciousness observes again, and the mental consciousness inquires again; the inquiry not having ceased, it does not give rise to determination: thus there are multiple spontaneous moments. Later, when the auditory and other consciousnesses arise, after a single spontaneous moment, leading up to a streaming-out auditory consciousness arising next: this is multiple spontaneous moments and few streaming-out moments. Because the five consciousnesses are allowed to operate together, the three natures can coexist. Another explanation: at the time of the two minds of spontaneous apprehension and streaming-out, among the five—visual and the rest—either three or four, etc., are many, and one or two, etc., are few, and they can possibly arise together; therefore, even if the five last for a single moment, the three natures can be simultaneous. If they exclusively shared the same object, then once the unwholesome mind operated along with visual consciousness, even if an auditory condition arrived, it would not cognize the sound. Otherwise, the visual consciousness would have to cease before the mental consciousness could cognize the sound; this was the previous master's view. Now it is maintained that a single mental consciousness cognizes together with the five, yet its nature is undetermined.