唯識二十論述記 1.47

1.47

積集有二：一、集行相；二、集種子。初通諸識，後唯第八。思量有二：一、無間覺；二、現思量。初通諸識，後唯第七。了別有二：一、細；二、麁。初通諸識，後唯前六，此即八識皆有四名。若恐攝不盡義言「等」者，非八通名，何須等之？故如梵本應言「了」也。無性釋云：「心、識是一」，八識皆無離心之境，各名唯識，故經說心不違論說，是異名故。更有異釋，如〈唯識章〉。

Accumulation has two aspects: first, accumulating cognitive aspects (ākāra); second, accumulating seeds (bīja). The first applies generally to all consciousnesses; the second applies only to the eighth [consciousness]. Cogitation has two aspects: first, uninterrupted awareness; second, active cogitation. The first applies generally to all consciousnesses; the second applies only to the seventh [consciousness]. Discernment has two aspects: first, subtle; second, coarse. The first applies generally to all consciousnesses; the second applies only to the first six. Thus all eight consciousnesses possess these four names. If one says "etc." out of fear of not being exhaustive, then since it is not a name common to all eight, why would one need to say "etc."? Therefore, according to the Sanskrit text, it should say "discernment" (vijñapti). As Asamāhita (Wu-xing) explains: "Citta and vijñāna are one." Because none of the eight consciousnesses has an object separate from mind, each is termed vijñapti-mātra; therefore, the sūtras speaking of citta does not contradict the śāstra's statement, because they are synonymous. There are further alternative explanations, as in the 'Chapter on Vijñapti-mātra'.