大乘義章 16.29

16.29

次就體性以顯不同。三十七品，心為體性。心有三重：一者事識，謂六識心。於此分中，心外有法、法外有心，心於外境分別觀察，為道品觀。二者妄識，謂七識心。於此分中，心外無法，一切諸法皆從妄想自心所現，如夢所覩，於已自心所現法中推求觀察，為道品觀。三者真識，謂八識心。於此分中，心外無法、法外無心，心與法界同體義分，以同體故將心攝法，一切皆是一心中法；隨法分心，廣備法界微塵數心。心於彼法從來無障，而為妄染說為隱覆，令息妄染內照實性，名道品觀。彼小乘中，但有初門事識之觀，說為道品。大乘法中，初為事觀，次破情相為妄識觀，後息妄想為真識觀。體性如是（此二門竟）。

Next, revealing the differences in terms of intrinsic nature. The thirty-seven factors have the mind as their intrinsic nature. The mind has three tiers: First is phenomenal consciousness, which refers to the mind of the six consciousnesses. In this division, there are phenomena outside the mind and there is a mind outside phenomena; the mind's discerning and contemplating of external objects constitutes the contemplation of the factors of the path. Second is deluded consciousness, which refers to the mind of the seventh consciousness. In this division, there are no phenomena outside the mind; all phenomena are manifested from one's own mind through false discrimination, like what is seen in a dream. Investigating and contemplating within the phenomena manifested by one's own mind constitutes the contemplation of the factors of the path. Third is true consciousness, which refers to the mind of the eighth consciousness. In this division, there are no phenomena outside the mind and no mind outside phenomena; the mind and the dharmadhātu share the same essence with conceptual distinctions. Because they share the same essence, when taking the mind to subsume phenomena, all are dharmas within the one mind; differentiating the mind according to phenomena, it is extensively equipped with as many minds as dust motes in the dharmadhātu. The mind has never had any obstruction toward those dharmas, yet due to deluded defilement it is spoken of as hidden and concealed. Causing deluded defilement to cease and inwardly illuminating the real nature is called the contemplation of the factors of the path. In that Hīnayāna, there is only the contemplation of phenomenal consciousness of the first category, which is spoken of as the factors of the path. In the Mahāyāna teaching, first is phenomenal contemplation, next is the contemplation of deluded consciousness by breaking through emotional characteristics, and finally is the contemplation of true consciousness by bringing false discrimination to rest. Such is their intrinsic nature (this completes the second heading).