大乘義章 3.56

3.56

次第二門定其名義。言事識者，《楞伽經》中名為轉識，《起信論》中名為意識，或復說為分別意識、或名離識，復名為分別事識。言轉識者，隨六塵轉，不同妄識轉起外境，故為轉識。言意識者，《起信論》中第八真識名之為心，第七名意，前六事識從彼意生，故名意識。意識分別六塵境界，故復名為分別意識。約對根塵離分六別，故名離識。分別六塵事相境界，故復名為分別事識。問曰：此識妄中最極，以何義故不名妄識？通亦名妄，但為分別，說之為事。以諸凡夫二乘人等倒惑轉深，認虛為實，故不名妄。於此分中，根塵及識、若因若果一切皆實，以皆實故經名四諦。故《遺教》云「苦者實苦，乃至道者真實是道。以真實故，二乘見之，名得聖果。闡提謗之，便成邪見，斷滅善根，墮阿鼻獄。」事實如此，故不名妄。言妄識者，名義如前。何故此識偏名為妄？良以此識會實入虛，推事無事唯心妄見，故說為妄。又此妄心，親迷真起，迷真妄取，故名為妄。言真識者，名義如上，良以此識會虛入實，實處無妄，故說為真（此二門竟）。

Next, the second section determines their names and meanings. As for phenomenal consciousness, it is called evolving consciousness (pravṛtti-vijñāna) in the Laṅkāvatāra-sūtra, and mental consciousness (mano-vijñāna) in the Awakening of Faith; alternatively, it is spoken of as discriminative mental consciousness, or called separate consciousness, or called discriminative phenomenal consciousness. In calling it evolving consciousness: it evolves [in response to] and turns along with the six sense-objects; it is not like the deluded consciousness, which evolves and gives rise to external objects—hence it is [called] evolving consciousness. In calling it mental consciousness: in the Awakening of Faith, the eighth, true consciousness is named mind (citta), the seventh is named manas, and the first six phenomenal consciousnesses arise from that manas; hence they are named mental consciousness (mano-vijñāna). Mental consciousness discriminates the objective realms of the six sense-objects; hence it is also named discriminative mental consciousness. With reference to the faculties and objects, it is divided into six separate kinds; hence it is called separate consciousness. Discriminating the phenomenal aspects and objective realms of the six sense-objects, it is also named discriminative phenomenal consciousness. Question: This consciousness is the most extreme among delusions; by what meaning is it not named deluded consciousness? Answer: In a general sense it is also named deluded; but solely for the sake of discrimination, it is spoken of as phenomenal. Because all ordinary people, followers of the two vehicles, and the like have inverted confusion that grows ever deeper, mistaking the unreal for the real, it is not named deluded. In this division, the faculties, objects, and consciousnesses, both causes and effects, are all real; and because they are all real, the sūtra names them the four noble truths. Thus the Last Teaching Sūtra states: 'Suffering is truly suffering [...] and the path is truly the path. Because they are true and real, when followers of the two vehicles perceive them, it is called attaining the noble fruits; whereas if icchantikas slander them, it becomes wrong view, cutting off good roots and falling into the Avīci hell.' Such are the phenomenal facts; hence it is not named deluded. As for the deluded consciousness, its name and meaning are as before. Why is this consciousness singled out as deluded? It is precisely because this consciousness resolves the real into the unreal; examining phenomena, there are no phenomena, but merely the mind's deluded perception; hence it is spoken of as deluded. Moreover, this deluded mind directly arises through being confused about the true, deludedly grasping due to confusion about the true; hence it is named deluded. As for the true consciousness, its name and meaning are as above. It is precisely because this consciousness resolves the unreal into the real, and within the real there is no delusion; hence it is spoken of as true. (This concludes the second section.)