瑜伽論記 1.191

1.191

次約率爾等心，分別心生次第，諸部不同。若依成實明識、想、受想四心。前三無記，第四通三性。又初通六識，後三在意。若正量部明了論亦立四心：一、初至識，二、隨行識，三、決行識，四、大六識。若上座部立九心論：一、有分識，二、引發，三、觀見，四、尋求，五、貫徹，六、安立，七、勢用，八、變緣，九、還是有分識。今依此論約六識明五心次第生，七八常起，不論次第也。

Next, distinguishing the order of mind-arising according to the spontaneous mind and so forth, the various schools differ. According to the Tattvasiddhi, four minds are explained: consciousness, conception, sensation, and thought. The first three are indeterminate, and the fourth pervades the three natures. Furthermore, the first pervades the six consciousnesses, and the latter three reside in the mind. The Sammatīya's Vimarśasiddhi also posits four minds: (1) consciousness of initial arrival, (2) consciousness of following along, (3) consciousness of decisive operation, and (4) the great sixth consciousness. The Theravāda posits a doctrine of nine minds: (1) life-continuum consciousness (bhavaṅga), (2) adverting, (3) seeing, (4) searching, (5) discerning, (6) establishing, (7) javana, (8) retention, and (9) returning again to life-continuum consciousness. Now, according to this treatise, the sequential arising of the five minds is clarified with respect to the six consciousnesses; the seventh and eighth always arise, and their sequence is not discussed.