成唯識論掌中樞要 1.64

1.64

第三、為破邪執造論之中，又解各有小乘、大乘師執。第一、清辨：依世俗諦，心外有境，二俱非無。第二、小乘中一說部：執一切法唯有假名，都無心境。外道空見亦復如是。第三、小乘：執心、意、識義一文異。《攝大乘》說心、意、識體一者是。第四、上古大乘：亦有依《莊嚴論》，執諸心所，離心無體，如下心所問答中辨。故四各通大、小二執。由此總應九句分別。第一解云：第一、第二，小乘、大乘執境，執心，非空，非有；第三、第四，大乘、小乘，執心，執所，非多，非異。第二解云：第一、第二，大乘、小乘；第三、第四，小乘、大乘。第三解云：第一、第二，大乘、小乘；第三、第四，大乘、小乘。第四解云：第一、第二，小乘、大乘；第三、第四，小乘、大乘。第五解云：第一、第二，大乘、大乘；第三、第四，小乘、小乘。第六解云：第一、第二，小乘、小乘；第三、第四，大乘、大乘。第七解云：四俱大乘。第八解云：四俱小乘。第九解云：四中一一皆有大乘、小乘，並各如次。應云：執境，執心，非空，非有；執心，執所，非多，非異。

Under the third [heading], "Composing the treatise in order to refute erroneous attachments," another explanation states that each belongs to the attachments held by Hīnayāna and Mahāyāna masters. First, Bhāviveka: relying on conventional truth (saṃvṛti-satya), objects exist outside the mind, and neither is non-existent. Second, the Ekavyāvahārika school within the Hīnayāna: they grasp that all dharmas have only nominal designations, completely lacking both mind and object. The nihilistic views of non-Buddhists (tīrthika) are also like this. Third, Hīnayāna [masters]: they grasp that citta, manas, and vijñāna are one in meaning and differ only in name. What the Mahāyānasaṃgraha speaks of as citta, manas, and vijñāna having one essence (svabhāva) refers to this. Fourth, the ancient Mahāyāna: there are also those who rely on the [Mahāyāna-]Sūtrālaṃkāra to hold that the mental factors (caitasika) have no separate essence apart from the mind (citta), as will be distinguished below in the questions and answers on mental factors. Thus the four [views] each pertain to the attachments of both the Mahāyāna and the Hīnayāna. From this, they should generally be distinguished by nine propositions: The first explanation states: The first and second are Hīnayāna and Mahāyāna grasping objects and grasping mind as not empty and not existent; the third and fourth are Mahāyāna and Hīnayāna grasping mind and grasping mental factors as not multiple and not different. The second explanation states: The first and second are Mahāyāna and Hīnayāna; the third and fourth are Hīnayāna and Mahāyāna. The third explanation states: The first and second are Mahāyāna and Hīnayāna; the third and fourth are Mahāyāna and Hīnayāna. The fourth explanation states: The first and second are Hīnayāna and Mahāyāna; the third and fourth are Hīnayāna and Mahāyāna. The fifth explanation states: The first and second are Mahāyāna and Mahāyāna; the third and fourth are Hīnayāna and Hīnayāna. The sixth explanation states: The first and second are Hīnayāna and Hīnayāna; the third and fourth are Mahāyāna and Mahāyāna. The seventh explanation states: All four are Mahāyāna. The eighth explanation states: All four are Hīnayāna. The ninth explanation states: Within each of the four there are both Mahāyāna and Hīnayāna, each in proper sequence. One should say: Grasping objects and grasping mind as not empty and not existent; grasping mind and grasping mental factors as not multiple and not different.