成唯識論了義燈 6.117

6.117

《論》：「十樂、捨俱，受不與受共相應故」等者。問：若約種位，現受與種，何非受俱？若約當起，識及名色，六識未起何有樂、捨？答：疏云此生支位寬，故與樂、捨俱，謂從中有至本有中，未衰變來皆生支故，約此生支位中識、名色等，非據剎那名識支位，得與受俱，依《十地論》子、果時義，以其生支是前種果，以種從現，說得相應，故無違也。

Regarding the statement in the treatise: "Ten are associated with pleasure and equanimity, because sensation is not mutually associated with sensation," and so forth: Question: If explained in terms of the state of bījas, why would present sensation not be associated with bījas? If explained in terms of future arising, before the six consciousnesses have arisen in consciousness and nāmarūpa, how could there be pleasure and equanimity? Answer: The commentary states that the scope of this rebirth limb is broad, and therefore it is associated with pleasure and equanimity; that is, from the antarābhava to the pūrvakālabhava, up until decline and deterioration, all is the rebirth limb. It is with respect to consciousness, nāmarūpa, and so forth in the state of this rebirth limb—not relying on the single-moment state called the consciousness limb—that it can be associated with sensation. Relying on the meaning of the time of seed and fruit in the Daśabhūmika-śāstra, because the rebirth limb is the fruit of former bījas, following the actualized from the seeds, it is said that they can be associated; therefore there is no contradiction.