成唯識論了義燈 1.74

1.74

答：一云心、意、識、了，體一名殊。各舉一名，亦無妨也。二云心，積集法勝。識，即了別境強。如《瑜伽論》五十一云：據勝道理，建立心、意、識差別。即心謂第八識，雜染、還滅之根本故。經據初名，論依後義。三云心、意，通果、識，但在因。經依通稱，論約局名。四者，論從所厭為名，經依體義為目。

Answer: The first [explanation] says that citta, manas, vijñāna, and vijñapti are one in substance but different in name. Mentioning either name poses no problem. The second says that citta is superior in the accumulation of dharmas, whereas vijñāna is stronger in discriminating cognitive objects. As fascicle fifty-one of the *Yogācārabhūmi* states: "Based on superior principle, the distinctions among citta, manas, and vijñāna are established." That is, citta refers to the eighth consciousness, because it is the root of defilement and cessation. The sūtras rely on the primary name, whereas the treatise relies on the latter meaning. The third says that citta and manas extend to the fruit, whereas vijñāna is only in the cause. The sūtras rely on the general appellation, whereas the treatise is restricted to the specific name. The fourth says that the treatise takes its name from that which is to be reviled, whereas the sūtras establish their designation based on the meaning of the substance.