成唯識論演祕 4.215

4.215

答：設不以前相種生者，即相似故名之為一。勘彼頌云：「決定相隨故，俱時亦作緣。或前為後緣，引彼功能故。」彼論釋云：「境相與識定相隨故，雖俱時起亦作識緣。因明者說若此與彼有無相隨，雖俱時生而亦得有因果相故。或前識相為後識緣，引本識中生似自果功能，令起不違理故。」論中雖不言種一等，以意而言，疏亦無失。

Answer: Even supposing it were not produced from the seed of the preceding aspect, because they are similar, they are called 'one'. Checking that verse, it says: 'Because of definite following, it also acts as a condition simultaneously. Or, the former is the condition for the latter, because of inducing that capacity.' That commentary explains: 'Because the aspect of the object and consciousness definitely follow each other, although arising simultaneously, it also acts as a condition for consciousness. Logicians say that if this and that follow each other in presence and absence, then although arising simultaneously, they also have the characteristic of cause and effect. Or, the preceding consciousness-aspect acts as a condition for the subsequent consciousness, inducing in the root consciousness the capacity to produce a fruit resembling itself, so that its arising does not violate principle.' Although the treatise does not say that the seed is one, according to the intended meaning, the Commentary is also without fault.