成唯識論述記 6.134

6.134

述曰：此師意說此欲等五，若一起時必有餘四。相資之時，方作用轉，五必俱生。若一不起時，餘四皆不起，此安惠義。西方共責論說，四境能生欲等，如何此五定可俱生？又若有境非曾所受，但聞此勝名，即生希欲，如何有念？不專注故，如何有定？不印是非，亦無勝解，故必不俱。彼言四境能生欲等，約欲等五行相增說，謂欲但於所樂境增，故偏說之；非實於中無細餘四，故必相資。

The Commentary states: This master's intention states that when these five—desire and so forth—arise, if one arises, the other four are necessarily present. Only when mutually assisting one another does their operation occur, so the five must arise together. If one does not arise, none of the other four arises; this is the view of Sthiramati. In the West, they collectively questioned this treatise, saying: 'Treatises say that four objects are able to generate desire and so forth; how could these five definitely arise together? Furthermore, if there is an object that has not been previously experienced, and merely hearing of its supreme renown gives rise to longing desire, how could there be mindfulness? Because there is no concentrated focus, how could there be concentration? Since one does not determine whether it is right or wrong, there is also no resolve; therefore they definitely cannot be concurrent.' That master replies that the four objects generating desire and so forth is spoken in terms of the predominance of the mental modes of the five, desire and so forth; that is, desire is merely predominant regarding an agreeable object, so it is spoken of specifically, but it is not that the subtle forms of the other four are truly absent therein, hence they must mutually assist each other.