大方廣佛華嚴經隨疏演義鈔 32.22

32.22

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.'"