成唯識論演祕 6.597

6.597

答：果將起時名為現起，或初潤時雖果未起，後正生果亦有有支，據此有支名生、引同。若不爾者，論何須說潤、未潤言？又《疏》會經或望所生果遠近故，明知《疏》意約能生、引名為同也。或復《疏》意顯所引、生二同時也。言潤緣等意明由潤果方得生，顯潤、未潤不俱起也，同《義燈》斷。由論會經據當現說，若能引、生便非現也。

Answer: When the fruit is about to arise, it is called manifest arising. Alternatively, at the time of initial moisturizing, although the fruit has not yet arisen, later when the fruit is actually produced there is also the factor of existence; relying on this factor of existence, production and projection are called simultaneous. If not so, why would the Treatise need to speak of moisturized and unmoisturized? Furthermore, the Commentary reconciles the sūtra based on the distance or proximity to the produced fruit; hence we know that the Commentary's intention takes the productive and projecting [causes] as simultaneous. Or again, the Commentary's intention is to reveal that the projected and produced [fruits] are simultaneous. The words "moisturizing conditions, etc." mean to clarify that only due to moisturizing can the fruit arise, revealing that the moisturized and unmoisturized do not arise together, which accords with the conclusion in the Cheng weishi lun liaoyi deng. Because the Treatise reconciles the sūtra relying on future manifestation, if they were the projecting and productive [causes], they would not be manifest.