釋摩訶衍論 2.67

2.67

論曰：凡集一代諸聖說中異說契經，總有十種，謂從一種識乃至十種識。云何為十種差別經？一者立一種識總攝諸識。此中有四。云何為四？一者立一切一心識總攝諸識，所謂以一心識遍於二種自在，無所不安立故。一心法契經中作如是說：爾時文殊師利承佛威神之力，即白佛言：「世尊說幾種識？體相如何？當願為我分別開示。」爾時世尊告文殊言：「善哉善哉，文殊師利！為諸大眾當問此事。諦聽諦聽，善思念之，我當為汝分別解說。」於是文殊白佛言：「善哉世尊！願欲樂聞。」佛告文殊言：「我唯建立一種識，所餘之識非建立焉。所以者何？一種識者多一一識，此識有種種力，能作一切種種名字，而唯一識終無餘法。是故我說建立一種識，所餘之識非建立焉故。」二者立阿梨耶識總攝諸識，所謂以阿梨耶識具足障礙義、無障礙義，無所不攝故。阿梨耶識契經中作如是說：爾時觀自在菩薩即白佛言：「世尊！云何名為通達總相識？以何義故名為總相？」佛告觀自在菩薩言：「所言通達總相識者，即是阿梨耶識。此識有礙事及非礙事，具一切法、備一切法。譬如大海為水波等作總相名，以此義故名為總相故。」三者立末那識總攝諸識，所謂以末那識具足十一種義，無所不攝故。顯了契經中作如是說：種種心識雖有無量，唯末那轉無有餘法。所以者何？是末那識具足十一義，無所不作故。四者立一意識總攝諸識，所謂以意識有七種轉變自在，隨能作其事故。七化契經中作如是說：譬如幻師唯是一人，以幻術力變化七人。愚人見之謂有七人，而智者見唯有一人，無餘七人。意識幻師亦復如是，唯是一識能作七事。凡夫見之謂有七事，而覺者見唯有意識，無餘七事故。是名建立同一種識四種契經。二者立二種識總攝諸識。云何為二？一者阿梨耶識、二者意識。阿梨耶識者，總舉業轉現三識故。意識者，總舉七種轉識故。楞伽契經中作如是說：大慧！廣說有八種識，略說有二種。何等為二？一者了別識、二者分別事識。乃至廣說故。三者立三種識總攝諸識。云何為三？一者阿梨耶識、二者末那識、三者意識。阿梨耶識者，總舉三相識故。末那識者，直意根故。意識者，總舉六種轉識故。慈雲契經中作如是說：復次敬首！廣說有十種識，總說有三種識。何者為三？一者細相性識、二者根相性識、三者分離相性識，乃至廣說故。四者立四種識總攝諸識。云何為四？謂前三中加一心識故。無相契經中作如是說：識法雖無量，不出四種識。云何為四？一者所依本一識、二者能依持藏識、三者意持識、四者遍分別識，乃至廣說故。五者立五種識總攝諸識。云何為五？謂前四中加隨順遍轉識故。大無量契經中作如是說：復次有識，非彼彼識攝，遍於彼彼識，所謂隨順遍轉識故。六者立六種識總攝諸識。云何為六？所謂眼等五種別識及第六意識故。四聖諦契經中作如是說：佛告樹王：「我為小根諸眾生故，以密意趣作如是唱，但有六識無有餘識。而實本意，為欲令知六種識中具一切識，於大眾中作如是唱故。」七者立七種識總攝諸識。云何為七？謂前六中加末那識故。法門契經中作如是說：復次文殊師利！識法有七種。云何為七？所謂六識身及末那識。如是七識或一時轉或前後轉。復次第七識有殊勝力故，或時造作持藏之用、或時造作分別之依故。八者立八種識總攝諸識。云何為八？謂前七中加阿梨耶識故。道智契經中作如是說：心王有八。云何為八？一者眼識心王，乃至八者異熟報識心王，種種識法不出此數故。九者立九種識總攝諸識。云何為九？謂前八中加唵摩羅識故。金剛三昧契經中作如是說：爾時無住菩薩而白佛言：「尊者以何利轉而轉眾生一切情識入唵摩羅？」佛言：「諸佛如來常以一覺而轉諸識入唵摩羅故。」十者立十種識總攝諸識。云何為十？謂前九中加一切一心識故。法門契經中作如是說：心量雖無量而不出十識，乃至廣說故。是名十種異說契經。如是十種於寶冊中云何該攝？云何安立？頌曰：

The treatise says: In gathering the divergent sūtras among the sacred teachings of [the Buddha's] entire lifetime, in all there are ten kinds, from the one-consciousness to the ten-consciousnesses. What are the ten divergent sūtras? First, establishing one consciousness to subsume all consciousnesses. Herein there are four. What are the four? First, establishing the all-one-mind consciousness to subsume all consciousnesses, that is to say, because the one-mind consciousness is pervasive across the two kinds of masteries, leaving nothing unestablished. In the One Mind Dharma Sūtra, it is spoken thus: At that time, Mañjuśrī, receiving the supernatural power of the Buddha, addressed the Buddha: "How many consciousnesses does the World-Honoured One teach? What are their essences and marks? I pray that you analyze and explain them for me." At that time, the World-Honoured One told Mañjuśrī: "Excellent, excellent, Mañjuśrī! You ask about this matter for the sake of the great assembly. Listen closely, listen closely, and ponder it well; I will analyze and explain it for you." Thereupon, Mañjuśrī addressed the Buddha: "Splendid, World-Honoured One! I wish joyfully to hear." The Buddha told Mañjuśrī: "I establish only one consciousness, and do not establish the remaining consciousnesses. Why is this? The one consciousness is the many-in-one consciousness. This consciousness has various powers and can create all various names, yet it is only one consciousness, ultimately without any other dharmas. Therefore, I say that I establish only one consciousness, and do not establish the remaining consciousnesses." Second, establishing the ālayavijñāna to subsume all consciousnesses, that is to say, because the ālayavijñāna is endowed with the meaning of obstruction and the meaning of non-obstruction, leaving nothing ungathered. In the Ālayavijñāna Sūtra, it is spoken thus: At that time, Avalokiteśvara Bodhisattva addressed the Buddha: "World-Honoured One! What is meant by the consciousness comprehending the general characteristic? For what meaning is it named 'general characteristic'?" The Buddha told Avalokiteśvara Bodhisattva: "What is called the consciousness comprehending the general characteristic is the ālayavijñāna. This consciousness has obstructive matters and unobstructed matters; it possesses all dharmas and is replete with all dharmas. Just as the great ocean serves as the general designation for water, waves, and the like, for this meaning it is named 'general characteristic'." Third, establishing the manovijñāna to subsume all consciousnesses, that is to say, because manas is endowed with eleven meanings, leaving nothing ungathered. In the Manifest Sūtra, it is spoken thus: "Although various minds and consciousnesses are immeasurable, it is only manas that revolves, and there are no other dharmas. Why is this? This manas is endowed with eleven meanings, leaving nothing unperformed." Fourth, establishing the single mental consciousness (manovijñāna) to subsume all consciousnesses, that is to say, because the mental consciousness has seven transformations with mastery, performing its affairs accordingly. In the Seven Transformations Sūtra, it is spoken thus: "Just as an illusionist is only one person, yet through the power of illusory arts transforms into seven persons—the foolish see them and say there are seven persons, while the wise see that there is only one person, without any other seven persons—the illusionist of the mental consciousness is also like this: it is only one consciousness that can perform seven functions. Ordinary beings see them and say there are seven functions, but the awakened see that there is only the mental consciousness, without any other seven functions." These are named the four kinds of sūtras that establish the same single consciousness. Second, establishing two kinds of consciousness to subsume all consciousnesses. What are the two? First, the ālayavijñāna; second, the mental consciousness. The ālayavijñāna generally indicates the three consciousnesses of karma, transformation, and manifestation. The mental consciousness generally indicates the seven kinds of transforming consciousnesses. In the Laṅkāvatārasūtra, it is spoken thus: "Mahāmati! Broadly explained, there are eight kinds of consciousness; briefly explained, there are two kinds. What are the two? First, the discerning consciousness; second, the object-discriminating consciousness," and so forth, as explained at length. Third, establishing three kinds of consciousness to subsume all consciousnesses. What are the three? First, the ālayavijñāna; second, the manas; third, the mental consciousness. The ālayavijñāna generally indicates the consciousness of the three characteristics. Manas directly indicates the mental faculty (manendriya). The mental consciousness generally indicates the six kinds of transforming consciousnesses. In the Compassionate Cloud Sūtra, it is spoken thus: "Furthermore, Jinghou! Broadly explained, there are ten kinds of consciousness; briefly explained, there are three kinds of consciousness. What are the three? First, the consciousness of subtle nature; second, the consciousness of faculty nature; third, the consciousness of differentiated nature," and so forth, as explained at length. Fourth, establishing four kinds of consciousness to subsume all consciousnesses. What are the four? To the previous three, the one-mind consciousness is added. In the Signless Sūtra, it is spoken thus: "Although the dharmas of consciousness are immeasurable, they do not exceed four kinds of consciousness. What are the four? First, the fundamental one consciousness that is the support; second, the storehouse consciousness that depends on and maintains; third, the consciousness that holds the manas; fourth, the consciousness that discriminates everywhere," and so forth, as explained at length. Fifth, establishing five kinds of consciousness to subsume all consciousnesses. What are the five? To the previous four, the consciousness that revolves universally in conformity is added. In the Great Immeasurable Sūtra, it is spoken thus: "Furthermore, there is a consciousness that is not subsumed by those various consciousnesses, but is pervasive among those various consciousnesses, namely, the consciousness that revolves universally in conformity." Sixth, establishing six kinds of consciousness to subsume all consciousnesses. What are the six? The five distinct consciousnesses of the eye and the rest, and the sixth mental consciousness. In the Four Noble Truths Sūtra, it is spoken thus: The Buddha told Tree King: "For the sake of sentient beings with small capacities, with an intentional meaning I proclaimed thus: 'There are only six consciousnesses and no other consciousnesses.' Yet my true original intention was to make them know that the six consciousnesses are replete with all consciousnesses, hence I made such a proclamation among the great assembly." Seventh, establishing seven kinds of consciousness to subsume all consciousnesses. What are the seven? To the previous six, manas is added. In the Dharma-Gate Sūtra, it is spoken thus: "Furthermore, Mañjuśrī! The dharmas of consciousness are of seven kinds. What are the seven? Namely, the six consciousness-bodies and manas. These seven consciousnesses operate either simultaneously or consecutively. Furthermore, because the seventh consciousness has superior power, at times it performs the function of holding the storehouse, and at times it serves as the basis of discrimination." Eighth, establishing eight kinds of consciousness to subsume all consciousnesses. What are the eight? To the previous seven, the ālayavijñāna is added. In the Path-Wisdom Sūtra, it is spoken thus: "There are eight mind kings. What are the eight? First, the eye-consciousness mind king, up to eighth, the vipākaphala consciousness mind king; the various dharmas of consciousness do not exceed this number." Ninth, establishing nine kinds of consciousness to subsume all consciousnesses. What are the nine? To the previous eight, the amalavijñāna is added. In the Vajrasamādhi Sūtra, it is spoken thus: At that time, Apratiṣṭhita Bodhisattva addressed the Buddha: "Venerable One, by what advantageous turning do you turn all the sentient consciousnesses of living beings into the amala?" The Buddha said: "The Tathāgata Buddhas constantly use the one awakening to turn the consciousnesses into the amala." Tenth, establishing ten kinds of consciousness to subsume all consciousnesses. What are the ten? To the previous nine, the all-one-mind consciousness is added. In the Dharma-Gate Sūtra, it is spoken thus: "Although the measures of mind are immeasurable, they do not exceed ten consciousnesses," and so forth, as explained at length. These are called the ten kinds of divergent sūtras. How are these ten kinds subsumed within the precious text? How are they established? The verse says: