成唯識論述記 8.370

8.370

述曰：經說識種名色所依，非名色故，即於識外別說名色。若全五種名所引支，何故《緣起》上卷經云：「一分名色、六處、觸、受，亦名所生。」答：依當現行，故作是說，非謂種子即名所生。若爾，識種何故不說？已說彼種通能、所引，遂略不說識有現行。又說名色入母胎故，但說識支是種子攝。問：若爾，何故彼經亦說受支一分名能生支？答：現行受有二：一、內異熟受，彼經說為所生支攝，約當生位名為能生；二、境界受，能生愛等，故彼經說為能生支攝，亦不違理。九十三等說：一、領受內果；二、領受境界。由迷內果故造諸行，乃至云云；二、迷外果故，發生貪愛等，潤先引因，乃至廣說。由此理證實不相違。

The Commentary states: The sūtra says that the seed of consciousness is that upon which name-and-form relies and is not name-and-form; thus, outside of consciousness, name-and-form is separately taught. If all five seeds are called the induced branches, why does the first fascicle of the Pratītyasamutpāda-sūtra state: 'A portion of name-and-form, the six bases, contact, and sensation are also called the produced'? Answer: It is stated in this way based on future active manifestations, not that the seeds themselves are called the produced. If so, why is the seed of consciousness not mentioned? Having already said that its seed pertains to both inducing and induced, it consequently omits saying that consciousness has active manifestation. Furthermore, because it says name-and-form enters the mother's womb, it merely states that the branch of consciousness is subsumed under seeds. Question: If so, why does that sūtra also say that a portion of the branch of sensation is called the branch capable of producing? Answer: There are two active sensations: first, internal ripened sensation, which that sūtra speaks of as subsumed under the produced branches, called 'capable of producing' in reference to the stage of future arising; second, sensory-object sensation, which can produce craving and so forth, and is therefore spoken of in that sūtra as subsumed under the branches capable of producing, which also does not contradict reason. Fascicle ninety-three and others state: first, experiencing internal fruits; second, experiencing external sensory realms. Due to being deluded about internal fruits, one creates various formations, and so forth; due to being deluded about external fruits, one gives rise to greed, craving, and so forth, moistening the previously projected causes, and so on at length. Proven by this reasoning, there is truly no contradiction.