成唯識論述記 5.72

5.72

述曰：以下第二，色、心無異難。中有二：一、難無異；二、釋相違。此初也。八識俱起多少不定，如五十一等說。第八識或一識俱，或乃至七等，若如前說得互作緣，色法應爾，多少不定。言「等」者，一者，體等；二者，用等。體等者，前後一法故，如心唯一，乃至受等亦唯有一；隣次而生，無餘自心隔，故名「無間」。若許一心為多心緣，應非是等，如色等故。若彼復言，色如心等，許是無間緣。

The Commentary states: Below is the second part: the objection that form and mind would be indistinct. In this there are two: 1. objecting that there is no distinction; 2. resolving the contradiction. This is the first. The number of the eight consciousnesses co-arising is variable, as stated in the fifty-first fascicle [of the Yogācārabhūmi] and elsewhere. The eighth consciousness co-arises with one consciousness, or up to seven, and so on; if, as previously stated, they could mutually act as conditions, material form should also be thus, with its quantity variable. Regarding 'equal' (sama): first, equality of essence; second, equality of function. Equality of essence means that before and after there is one single dharma; just as the mind is only one, up to sensation (vedanā) and so on also being only one; arising immediately in succession, without any other mind of its own category intervening, it is therefore called 'immediate' (anantara). If one mind were permitted to be the condition for multiple minds, it should not be 'equal', just like form and so on. If they should further say that form is like mind and the like, admitting that it is an equal-and-immediate condition—