成唯識論述記 8.375

8.375

述曰：三、釋伏難。伏難如前，此答有二：初識等五種由業熏發，感召之位雖實同時，而依主、伴等相異，故假說前後。謂本識為主，異熟主故；餘四為伴，非主異熟助伴生故。就彼四中，名色是總，體性寬故；餘三是別，義用狹故。就後三中，六處是勝，受等依故；餘二是劣，依處生故。就後二中，觸是因勝，能生受故；受是果體，觸所生故。由此五支有如是等就各相異故，諸聖教假說前後。體實同時，此中意言，名言熏習發此五種，雖有前後雜亂不定，於生果相，未辨何前，何者為後。由行熏識，業力種成，令五種子一時轉變，於生老位能生自果。今說由行增上所發，說為一時，非名言熏必一時也，此依實解。

The Commentary states: Third, resolving an implicit objection. The implicit objection is as above. This answer has two [points]: First, although the five seeds of consciousness and the rest, perfumed and produced by karma, are truly simultaneous at the time of karmic induction, yet based on differences such as primary and secondary, a before and after are metaphorically posited. That is, the fundamental consciousness is primary because it is the lord of ripening; the remaining four are secondary because, not being the primary ripening, they arise as accompanying companions. Among those four, name-and-form is universal because its nature is broad; the remaining three are specific because their functioning is narrow. Among the latter three, the six bases are superior because they are the supports for sensation and the rest; the remaining two are inferior because they arise based on those supports. Between the latter two, contact is superior as a cause because it can produce sensation; sensation is the substance of the fruit because it is produced by contact. Because these five branches have such distinctions among them, the holy teachings metaphorically speak of before and after. In substance they are truly simultaneous. The meaning here is that although the nominal perfuming giving rise to these five seeds has before and after and is disorderly and unfixed, with respect to the characteristics of producing the fruit, it has not yet distinguished which comes before and which comes after. Due to karmic formations perfuming consciousness, the seeds of karmic force are completed, causing the five seeds to transform simultaneously, capable of producing their own fruits at the stage of birth and old age. Now, stating that they are produced by the dominant influence of karmic formations speaks of them as simultaneous; it is not that nominal perfuming must be simultaneous. This is explained according to reality.