大乘義章 3.72

3.72

次第四門明其大小有無之義。小乘法中但說六識，大乘法說八。彼小乘中，未說心性妄想之義，故無七識；未說心體性真實，故無八識。問曰：小乘亦說六識，體是取性闇惑之心，以何義故不名妄識？釋言：雖復闇惑名同，所迷有異。彼小乘中所說取性闇惑心者，心外法中妄取自性，不知名用無性之義。大乘法中所說妄識，迷覆真性，於己自心所現法中妄取為有。是故不同。又問：小乘中羅漢辟支空觀之解，與大乘中緣智何別？釋言：不同彼小乘中空觀解者，心外法中解知名用無性空義，不知諸法自心所現妄想無法。大乘法中妄識智者，解知心外畢竟無法，不但無性乃至亦無因緣之相，但是妄想闇惑心現，如夢所現。有斯異也。又問：小乘中亦說心體諸法集成，與大乘中真識何別？然彼所說，於小乘中，實是道理。真實之心，名對大乘，彼乃宣說因緣虛法共相集成，故非真識。

Next, the fourth gate explains the meaning of presence and absence in Hīnayāna and Mahāyāna. In the Hīnayāna Dharma, only six consciousnesses are taught, while the Mahāyāna Dharma teaches eight. In that Hīnayāna, the meaning of the mind's nature being deluded conceptualization has not been taught, so there is no seventh consciousness; and the mind's substance being genuinely real has not been taught, so there is no eighth consciousness. Question: Hīnayāna also teaches that the substance of the six consciousnesses is a mind of dark delusion that grasps at intrinsic nature; for what reason is it not called deluded consciousness? Answer: Although the names of dark delusion are the same, that which is deluded about differs. The mind of dark delusion that grasps at intrinsic nature taught in that Hīnayāna falsely grasps at intrinsic nature among dharmas outside the mind, unaware of the principle that designations and functions lack intrinsic nature. The deluded consciousness taught in the Mahāyāna Dharma covers and obscures the true nature, falsely grasping things as existent among dharmas manifested by one's own mind. Therefore they are not the same. Another question: What is the difference between the understanding through the contemplation of emptiness of arhats and pratyekabuddhas in Hīnayāna, and the conditioned cognition in Mahāyāna? Answer: They are not the same. The understanding through the contemplation of emptiness in that Hīnayāna understands the emptiness of intrinsic nature in designations and functions among dharmas outside the mind, but does not know that dharmas are non-existent conceptualizations manifested by one's own mind. One who has the wisdom of the deluded consciousness in the Mahāyāna Dharma understands that outside the mind there are ultimately no dharmas—not only lacking intrinsic nature, but even lacking the characteristics of causes and conditions—being merely the manifestation of the darkly deluded mind of conceptualization, like manifestations in a dream. Such is the difference. Another question: In Hīnayāna it is also taught that the mental substance is an aggregation of dharmas; what is the difference between this and the true consciousness in Mahāyāna? However, what is taught there is indeed reasonable within Hīnayāna. But a genuinely real mind is named in contrast to Mahāyāna; they merely expound that empty dharmas of causes and conditions together form an aggregation, and therefore it is not the true consciousness.