注大乘入楞伽經 2.128

2.128

略則唯二：謂現識及分別事識者，求那譯本云略有三種，於現識上加一真識也。若作三種釋者，真謂性淨本覺，現謂賴耶現識，餘七俱名分別事識。雖第七識不緣外塵，緣第八故，亦名分別事識。真謂本覺者，即識實性也。此譯即云：現識屬賴耶，分別事識屬前六識，不言第七者，謂第七末那計內為我屬賴耶，計外為我所屬前六識。真即識實性，亦屬賴耶淨分，是故但云略則唯二，與處中說數無相濫。

"Briefly speaking there are only two: namely, the manifesting consciousness and the object-discriminating consciousness": Guṇabhadra's translation says there are briefly three kinds, adding a true consciousness above the manifesting consciousness. If explained as three kinds: 'true' refers to original enlightenment pure in nature; 'manifesting' refers to the ālaya's manifesting consciousness; the remaining seven are all named object-discriminating consciousnesses. Although the seventh consciousness does not take external dust as object, because it takes the eighth as object, it is also named object-discriminating consciousness. 'True' referring to original enlightenment is precisely the true nature of consciousness. This translation states: the manifesting consciousness belongs to the ālaya, and the object-discriminating consciousness belongs to the first six consciousnesses. It does not mention the seventh because the seventh, manas, conceptualizing what is internal as ātman, belongs to the ālaya, and conceptualizing what is external as ātmīya, belongs to the first six consciousnesses. 'True' is precisely the true nature of consciousness, which also belongs to the pure aspect of the ālaya. Therefore it merely says briefly there are only two, which does not conflict with the number in the intermediate explanation.