大乘起信論內義略探記 1.46

1.46

問：雖無相違，有不問意？答：不同之意，各有道理，如《中邊論》，欲明現起諸法皆是本識所現，離識之外更無別法，是故唯說現行也。種子不顯者，與識無異故。如《瑜伽》等，為顯諸法無有離見自相續故，除心心法，故以外諸相續法皆此識所了別。諸心心法離塵不立，其義自顯，故不別說。餘顯沒意，准此可知。不可偽執一隅謗通方說也。

Question: Although there is no contradiction, what was the intention in not questioning [this]? Answer: The intentions behind the differences each have their reasons. For instance, the Madhyāntavibhāga-śāstra wishes to explain that all currently arising phenomena are manifested by the fundamental consciousness, and apart from consciousness there is no other phenomenon; therefore it only speaks of current manifestations. That seeds are not manifested is because they are not different from consciousness. As for the Yogācārabhūmi and so forth, in order to show that phenomena do not exist apart from their own continuity of perception, with the exception of the mind and mental factors, external continuous phenomena are all discerned by this consciousness. Mind and mental factors are not established apart from sense-objects, and this meaning is self-evident, so they are not separately mentioned. The intentions behind other inclusions and omissions may be understood by analogy with this. One must not falsely cling to a single perspective and slander broad, comprehensive explanations.