成唯識論述記 5.805

5.805

述曰：下釋難也，等取《顯揚》等，依多念說名俱；喻云如《瑜伽》第三及五十六說有一心，非是一生滅剎那，故言俱也。彼第三云：如經言起一心、多心，云何一心？謂世俗言說，一心剎那非生起剎那，謂一處為依止，於一境界事，有爾所了別生，總爾所時名一心剎那。又相似相續亦說名一，與第二念極相似故等。明第八識與五識等三性不俱，善眼染七，自無記故，雖有三性，俱遮餘轉識，三俱生故。

The Commentary states: Below is the resolution of objections. "And other texts" includes Prakaraṇāryavācā, etc. It is based on multiple moments that they are called "simultaneous"; by way of analogy, as Yogācārabhūmi Fascicles 3 and 56 say, there is "one mind," which is not a single arising-and-ceasing moment, hence it is called "simultaneous." That third fascicle says: As the sūtra speaks of giving rise to "one mind" or "many minds," what is "one mind"? It refers to conventional discourse: a single mind-moment is not a moment of origination, but refers to relying on one locus, with respect to one object-event, there being that much cognition arising; the entirety of that duration is called a single mind-moment. Furthermore, a similar continuity is also called "one," because it is extremely similar to the second moment, etc. Clarifying that the eighth consciousness and the five consciousnesses, etc., do not have the three natures simultaneously: wholesome visual consciousness, defiled seventh consciousness, and the root itself being indeterminate—although there are three natures, they collectively exclude the other transformed consciousnesses, because the three arise together.