大方廣佛華嚴經隨疏演義鈔 70.33

70.33

第二依章釋。「心意及識六種別故」者，第八名心，第七名意，前六名識。然有通別，已見〈問明〉，今更略釋。大乘法師云：心積集義，意思量義，識了別義。積集有二：一集行相、二集種子，初通諸識、後唯第八。思量有二：一無間覺、二現思量，初通諸識、後唯第七。了別有二：一細、二麁，細通諸識、麁唯前六。疏「此八緣境許得齊起」者，《唯識》第七云「依止根本識，五識隨緣現，或俱或不俱，如濤波依水。」釋曰：此有二門，初句六識共依門、下三句六識俱轉門，此中正是後門。論云「根本識者阿陀那識，染淨諸識生根本故。依止者，謂前六轉識，以根本識為共親依。」釋曰：此釋第一句，舉阿陀那通至佛果故，若言賴耶位局染故。但言六者，第七識緣恒時具故，又此正明六識義故。言為共親依者，共依即是現行本識，識皆共故。親依即是彼種子識，各別種故。次釋下三句六識俱轉門，論云「五識者，謂前五轉識種類相似，故總說之。隨緣現言，顯非常起，緣謂作意。根境等緣，謂五識身，內依本識，外隨作意，五根境等眾緣和合方得現前。由此或俱或不俱等，外緣合者有頓漸故。如水濤波隨緣多少，此等法喻，廣說如經。」釋曰：言種類相似者，一俱依色根故、二同緣色境、三俱緣現在、四俱有間斷。言謂作意等，即眼具九緣等，經初已說。言廣如經者，即《解深密》云「廣慧！如大瀑流水，若有一浪生緣現前，唯一浪轉。乃至若多浪生緣現前，有多浪轉；諸識亦爾。」然彼更有淨明鏡喻，恐繁不引。

Second, explaining according to the headings. Regarding 'because mind (citta), thought (manas), and consciousness (vijñāna) have six distinctions': the eighth is called mind, the seventh is called thought, and the first six are called consciousness. However, there are general and specific senses, which have already been seen in the 'Inquiry into Clarity' chapter; now they are briefly explained again. The Mahāyāna master says: mind has the meaning of accumulation; thought has the meaning of cogitation; and consciousness has the meaning of discernment. Accumulation has two aspects: first, accumulating cognitive aspects; second, accumulating seeds. The former applies to all consciousnesses, while the latter applies only to the eighth. Cogitation has two aspects: first, uninterrupted awareness; second, active cogitation. The former applies to all consciousnesses, while the latter applies only to the seventh. Discernment has two aspects: first, subtle; second, coarse. The subtle applies to all consciousnesses, while the coarse applies only to the first six. As for the commentary's statement, 'These eight are accepted as arising simultaneously when apprehending objects': the seventh [fascicle] of the Vijñaptimātratāsiddhi says, 'Relying on the fundamental consciousness, the five consciousnesses manifest in accordance with conditions, either together or not together, just as waves rely on water.' Explanation: This has two gates: the first line is the gate of the six consciousnesses' common reliance; the subsequent three lines are the gate of the simultaneous activity of the six consciousnesses. Here it refers precisely to the latter gate. The treatise says: 'The fundamental consciousness is the ādānavijñāna, because it is the root of the arising of defiled and pure consciousnesses. Relying on it refers to the prior six active consciousnesses taking the fundamental consciousness as their common and immediate reliance.' Explanation: This explains the first line. Ādāna is cited because it extends up to the fruit of Buddhahood; if one were to say ālayavijñāna, its stage would be restricted to the defiled. Only six are mentioned because the conditions for the seventh consciousness are perpetually complete, and also because this directly clarifies the meaning of the six consciousnesses. Saying that it is their 'common and immediate reliance': the common reliance is the active present fundamental consciousness, because all consciousnesses share it. The immediate reliance is its seed-consciousness, because each has distinct seeds. Next, explaining the subsequent three lines, the gate of the simultaneous activity of the six consciousnesses. The treatise says: 'The five consciousnesses refers to the first five active consciousnesses, which are spoken of collectively because their types are similar. The phrase