大方廣佛華嚴經隨疏演義鈔 32.22

32.22

疏「次句心是本識集起義故」等者，《成唯識》第五云「云何應知此第七八識離眼等識別有體耶？述曰：以小乘謂此但是第六入過去故，故為此問。論云：聖教正理為定量故。謂薄伽梵處處經中說心意識三種別義，集起名心、思量名意、了別名識，是三別義。述曰：此上總解。謂小乘謂未來名心、過去名意、現在是識等。種種分別，然無別體。今顯經證論，如是三義雖通八識，而隨勝顯，第八名心，集諸法種起諸法故。第七名意，緣藏識等，恒審思量為我等故。餘六名識，於六別境麁動間斷了別轉故。」釋曰：謂為一切現行所熏，是集諸法種，現法為依、種子為因，能生一切法，故云起諸法。言緣藏識等者，因中有漏唯緣我境，因中無漏緣於第八及緣真如，果上許緣一切法故，論云等也。言麁動等者，易了名麁，轉易名動，不續名間，各有所緣故得別名。論如《入楞伽》第九伽陀中說「藏識說名心，思量性名意，能了諸境相，是說名為識。」

Regarding the commentary's statement, "In the next line, 'mind' is the basic consciousness in its sense of gathering and arising," and so forth: the fifth fascicle of the Cheng weishi [lun] says: "How should one know that this seventh and eighth consciousnesses have distinct substances separate from the eye-consciousness and so forth? Explanation: Because the Hīnayāna claims that this is merely the sixth [consciousness] having entered the past, this question is posed. The treatise says: Because sacred teachings and correct reasoning are the valid measures. That is, the Bhagavān in various sūtras speaks of the three distinct meanings of mind (citta), thought (manas), and consciousness (vijñāna): gathering and arising is called 'mind,' deliberation is called 'thought,' and discernment is called 'consciousness'—these are the three distinct meanings. Explanation: The above is the general explanation. That is, the Hīnayāna claims that the future is called 'mind,' the past is called 'thought,' the present is 'consciousness,' and so forth. Although there are various conceptual differentiations, there are no distinct substances. Now, to show the sūtra evidence, the treatise states: Although these three meanings apply generally across the eight consciousnesses, yet according to what is predominantly manifest, the eighth is called 'mind,' because it gathers the seeds of all dharmas and gives rise to all dharmas. The seventh is called 'thought,' because it takes the storehouse consciousness and so forth as its object and constantly and attentively deliberates upon it as a self and so forth. The remaining six are called 'consciousness,' because they operate discerning the six distinct objects in a coarse, shifting, and discontinuous manner." The explanation is: Being perfumed by all active dharmas is gathering the seeds of all dharmas; taking present dharmas as support and seeds as causes, it can produce all dharmas, hence it is said to "give rise to all dharmas." As for "takes the storehouse consciousness and so forth as its object": on the causal stage with outflows, it only takes the object of the self; on the causal stage without outflows, it takes the eighth [consciousness] and tathatā as objects; and on the fruitional stage, it is permitted to take all dharmas as objects, which is why the treatise says "and so forth." As for "coarse, shifting," and so on: easily discerned is called "coarse," changing and shifting is called "shifting," not continuous is called "intermittent"; each having its distinct object, they obtain their specific names. The treatise refers to the gāthā in the ninth fascicle of the Laṅkāvatāra: "The storehouse consciousness is called 'mind'; the nature of deliberation is called 'thought'; that which can discern the characteristics of objects is what is called 'consciousness.'"