成唯識論述記 8.441

8.441

述曰：此廣前也。謂於當來初生之時，果識初起，即是因識相顯，以果初生，令識種用顯故，名因識相顯也。即初剎那，或說一七日。次識位後，五根未滿已來，果名色起，令因名色相貌增長，以果顯時令因增故，即四七日已前。此中五支皆應有因，但識中說文影通下，次前名色四七日後，五根滿時至鉢羅奢佉，因六處明盛，根相利故，依此六處發觸相顯，因觸起受，因受相增，爾時乃名受果究竟，依此當起果位次第，立因支為五，以因眠伏，相難知故，此即因支分五所以。

The Commentary states: This elaborates on the preceding. It means that in the future, at the time of initial rebirth, the initial arising of the resultant consciousness is the manifestation of the marks of the causal consciousness; because the initial arising of the result causes the function of the consciousness seed to become manifest, it is called the manifestation of the marks of the causal consciousness. This is the initial moment, or it is said to be the first week. Next, after the stage of consciousness, before the five sense faculties are complete, the resultant name-and-form arises, causing the features of the causal name-and-form to increase and grow, because the manifestation of the result causes the cause to increase; this is prior to the four weeks. Here, all five branches must have causes, but the discussion under consciousness implicitly applies below. Next, after the four weeks of name-and-form, when the five faculties become complete up to the formation of limbs (praśākhā), the causal six sense bases become brilliant and clear, because the features of the faculties are sharp; relying on these six sense bases, the marks of contact are triggered and manifest; relying on contact, feeling arises, and the marks of the causal feeling increase. At that time, it is named the culmination of the result of feeling. Relying on this sequence of the future stages of the result, the causal branches are established as five; because the causes are latent and their marks are difficult to know, this is the reason why the causal branches are divided into five.