成唯識論了義燈 6.73

6.73

The Treatise states: 'Through this, consciousness and the others are also spoken of as active.' Ximing initially said: 'This is a nominal designation by association; the twelve branches of existence all apply to both seeds and active [states]. Saying that the branch of existence applies to active states is looking back to karmic formations and nominally designating them as the branch of existence, because seeds of existence are perfumed by them.' I now say this is not so: consciousness and the rest exist simultaneously with the active branch of existence, which is not stated in terms of the past, but in terms of future birth. Therefore we know that the branch of existence is stated in terms of future arising; since the seeds of the five results are moistened into the branch of existence, acting in the same way as the branch of formations, why not look back to the past based on the future? If it were said that in relation to birth and aging-and-death, only the five [branches] of consciousness and so forth do not apply to formations, then looking back to karmic formations would also only be the branch of formations, without the active states of the five results. Furthermore, this treatise states: 'Therefore, metaphorically speaking in relation to active arising in future birth is superior in principle.' Thus the Daśabhūmika-śāstra states: 'The twelve branches all have a seed time and a fruit time; seed refers to the stage of seeds, fruit is the active state.' The Pratītyasamutpāda-sūtra and this treatise are both completely in agreement.