大方廣佛華嚴經隨疏演義鈔 32.23

32.23

疏「此從別義」下，顯通別之義。《瑜伽》六十三亦但有別名，大同《唯識》，已下更無別釋。「通則八識」下，通出八識皆得三名之相。說者應云：若以集起以解心，第八獨名心。若積集以解心，八識皆名心。若思量以解意，第七獨名意。若以等無間以解意，八識皆名意。若以了別別境以解識，前六獨名識，謂了差別六塵境故。若以了別以解識，八識皆名識。即別識之義，其義善成。《唯識》第一等者云「了別別境及麁顯境，唯前六故。對此六塵說六識故。」即斯義也。通別之名，居然易了。

Regarding the commentary's statement, "This is according to the specific meaning," it reveals the meanings of general and specific. The sixty-third fascicle of the Yogācāra[-bhūmi] also only has the specific names, largely identical to the Weishi [lun], and does not offer a separate explanation below. In "Generally, then, the eight consciousnesses," it generally sets forth the characteristics whereby all eight consciousnesses obtain all three names. The speaker should say: If one explains mind by gathering and arising, the eighth alone is named mind. If one explains mind by accumulation, all eight consciousnesses are named mind. If one explains thought by deliberation, the seventh alone is named thought. If one explains thought by equal and immediate [antecedent], all eight consciousnesses are named thought. If one explains consciousness by discerning distinct objects, the first six alone are named consciousness, meaning they discern the distinctive realms of the six dusts. If one explains consciousness by discernment [in general], all eight consciousnesses are named consciousness. This is the meaning of distinct consciousnesses, and its meaning is well established. The first fascicle of the Weishi [lun] says: "Discerning distinct objects and coarse, manifest objects belongs only to the first six, because the six consciousnesses are spoken of in relation to these six dusts." This is precisely that meaning. The general and specific designations are manifestly easy to understand.