成唯識論述記 2.89

2.89

述曰：二、量等相齊難。《所緣論》云：瓶、甌等質覺相，彼應無別故等。今云：瓶、甌二物極微之量等者，緣彼相識應無差別。瓶、甌等者，等取盆等；極微等者，是相似義。且如俱以一俱胝極微作瓶、甌，瓶、甌應無別，以極微頭數相資等故。今既瓶、甌二相各別，故知不是相資量等為五識緣。量云：彼一俱胝極微為瓶等者，與此一俱胝極微所成甌應無差別；有一俱胝極微相資相故；如此一俱胝極微所成之甌。境量既爾，心量准知，論文但有緣心無別。彼若救言：此瓶、甌等微量既齊，相資相應等，但由行位不同，遂令見別。

The Commentary states: Second is the objection concerning equal quantity and equal marks. The Ālambanaparīkṣā states: "Because there would be no distinction between the cognitive marks of objects such as jars and bowls," and so forth. Here it means: if the quantity of atoms in two objects such as a jar and a bowl is equal, the consciousnesses that apprehend their marks should have no difference. In "jars, bowls, and so forth," "and so forth" includes basins and the like. "Atoms are equal" means they are similar. Suppose both a jar and a bowl are made of one koṭi of atoms; the jar and bowl should have no difference, because the head-count of atoms providing mutual assistance is equal. Since the marks of jars and bowls are distinctly different, we know that mutually assisting [atoms] of equal quantity do not serve as conditions as cognitive objects for the five consciousnesses. An inference is formulated: "The one koṭi of atoms constituting a jar and the like should have no distinction from the bowl constituted by this [other] one koṭi of atoms; because they have the mark of one koṭi of atoms mutually assisting; like the bowl constituted by this one koṭi of atoms." The object-inferential statement being thus, the consciousness-inferential statement is known accordingly; the text of the treatise simply says that the cognising consciousnesses would have no distinction. If the opponent saves his position by saying: "Although the atomic quantities of this jar, bowl, etc., are equal, and the mutual assistance should be equal, it is solely due to the difference in spatial arrangement that different appearances arise."