成唯識論演祕 6.468

6.468

詳曰：觀有義，意取後釋也。今先議世，後定優劣。世有剎那、分位、生死三時差別，若所熏種所生現果與能熏現，隨前諸世而必不同，無有一念有二現故。諸所熏種望所生，果許有同世；種自相生亦名果，故分位世同。諸名言種皆得名為二取習氣，善、惡等種生善等現剎那世，並業所感識諸名言種，望生現果世可不同。《疏》據斯義，說言同也；不爾，論云性同易感等，徒為設也。後義雷同，總判世別理為未可。

An analysis says: Considering the meaning, it adopts the latter explanation. Now we first discuss lifetimes, and then determine superiority and inferiority. Lifetimes have three temporal distinctions: momentary, state, and birth-and-death. If the present fruit generated by the perfumed bīja and the perfuming present [factor] are considered according to the aforementioned lifetimes, they must be different, because in a single thought-moment there cannot be two present entities. The various perfumed bījas, in view of the fruits they generate, are permitted to be in the same lifetime; bījas generating their own kind are also called fruits, and so the state lifetimes are the same. All conventional bījas can be called vāsanās of the two graspings; wholesome, unwholesome, and other bījas generating wholesome and other present factors are in momentary lifetimes, while the various conventional bījas of consciousness induced by karma can have different lifetimes in view of generating present fruits. The Commentary speaks of them being identical based on this meaning; otherwise, the Treatise's statement that 'their natures are identical and easily induced' would be formulated in vain. The latter position is merely repeating others, and to generally judge that lifetimes are different is logically unacceptable.