大乘法苑義林章 1.50

1.50

第五顯類差別者，其圓成真性識，若加行、後得觀，是共相非別相，以總緣遍法故。根本智觀，是別相非共相，諸法別知故，然體非共相。萬法不離此，理一無二故，亦可名共相。諸經論云「共相作意能斷惑」者，依此道理及前加行并能詮說，然諸法上各自有理，內各別證不可言共。其幻性依他識，或說因果體俱一識，作用成多。一類菩薩義，或因果俱說二。〈決擇分〉中有心地說，謂本識及轉識，或唯因說三。《辨中邊》云「識生變似義，有情、我及了。」《三十唯識》云「謂異熟、思量，及了別境識。」多異熟性，故偏說之。阿陀那名，理通果有。或因果俱說三，謂心、意、識。或唯果說四，《佛地經》等說四智品。或因果俱說六，《勝鬘經》中說六識。或因果俱說七，諸教說七心界。或因果俱說八，謂八識。或因果合說九，《楞伽》第九，頌云「八九種種識，如水中諸波。」依《無相論》、《同性經》中，若取真如為第九者，真俗合說故。今取淨位第八本識以為第九，染淨本識各別說故。《如來功德莊嚴經》云「如來無垢識，是淨無漏界，解脫一切障，圓鏡智相應。」此中既言無垢識與圓鏡智俱，第九復名阿末羅識，故知第八識染淨別說以為九也。或因八果三識，《佛地》等云「前十五界唯有漏故」。或因八果七識，安慧論師云「末那唯染故」。或因果俱八識，如護法等正義所說。依他識中，或說唯一自證分，謂安慧師。或說唯二，見、相分，難陀師。或說有三，自證、見、相分，陳那師。或說四分，加證自證分，護法師。如是所說諸識差別，一往而論。依《成唯識》云「八識自性不可言定異，因果性故、無定性故、如水波故。亦非定一，行相、所依、緣、相應異故，起滅異故，熏習異故。」《楞伽經》云「心意識八種，俗故相有別，真故相無別，相所相無故。」如是一切識類差別，名為唯識。此幻性識，若加行觀唯共非自，若後得觀通自相觀，一一依他各各證故。

Fifth, demonstrating the varieties and differences: Regarding the consciousness of the thoroughly established true nature, if contemplated by preparatory and subsequent [wisdoms], it is a common characteristic and not a specific characteristic, because it comprehensively takes all dharmas as its object. When contemplated by fundamental wisdom, it is a specific characteristic and not a common characteristic, because dharmas are individually known; yet in essence it is not a common characteristic. Since the myriad dharmas are not separate from this, and the principle is one and without duality, it may also be called a common characteristic. When various sūtras and treatises say that 'mental attention to common characteristics can sever defilements', this is based on this principle, as well as on the preparatory stages and the expressive teachings. However, each dharma has its own principle, and each is individually realized internally, so it cannot be said to be common.
As for the dependent-origination consciousness of illusory nature: Some say that in cause and effect its substance is a single consciousness, which becomes multiple through functions; this is the view of one group of bodhisattvas. Or both cause and effect are spoken of as two: as stated in the 'Section on Decision' concerning the bhūmis with mind, namely the fundamental consciousness and the evolving consciousnesses. Or in cause alone three are spoken of: the Madhyāntavibhāga says, 'Consciousness arises appearing as an object, sentient being, self, and perception.' The Triṃśikā says, 'Namely vipāka, cogitation, and the consciousness that perceives sense objects.' Because its nature is predominantly vipāka, it is singled out; the name ādāna in principle also applies to the fruition stage. Or in both cause and effect three are spoken of, namely mind, intellection, and consciousness (citta, manas, vijñāna). Or in fruition alone four are spoken of: the Buddhabhūmi-sūtra and so forth speak of the four categories of wisdom. Or in both cause and effect six are spoken of: the Śrīmālādevī-sūtra speaks of six consciousnesses. Or in both cause and effect seven are spoken of: various teachings speak of the seven mind realms. Or in both cause and effect eight are spoken of: namely the eight consciousnesses. Or cause and effect together are spoken of as nine: the Laṅkāvatāra-sūtra, fascicle 9, states in verse, 'The eight or nine various consciousnesses are like waves on water.' According to the Wuxiang lun and the Tongxing jing, if tathatā is taken as the ninth, it is because ultimate and conventional are spoken of together. We now take the pure state of the eighth fundamental consciousness as the ninth, because the defiled and pure fundamental consciousnesses are spoken of separately. The Tathāgataguṇavyūha-sūtra says: 'The immaculate consciousness of the Tathāgata / Is the pure, anāsrava realm; / Liberated from all hindrances, / It is associated with the great mirror wisdom.' Here, since it says that the immaculate consciousness is accompanied by the mirror wisdom, and the ninth is also named amala-vijñāna, we know that the eighth consciousness is spoken of separately as defiled and pure to make nine. Or cause has eight and fruition has three consciousnesses, as the Buddhabhūmi and so forth say: 'The first fifteen realms are exclusively sāsrava.' Or cause has eight and fruition has seven consciousnesses, as the master Sthiramati says: 'Because manas is exclusively defiled.' Or cause and effect both have eight consciousnesses, as taught in the correct doctrine of Dharmapāla and others.
Within the dependent consciousness: Master Sthiramati holds that there is only one part, the self-corroborating part. Master Nanda holds that there are only two, the subjective and objective parts. Master Dignāga holds that there are three: the self-corroborating part, the subjective part, and the objective part. Master Dharmapāla holds that there are four parts, adding the part that corroborates the self-corroborating part. The differences among the consciousnesses taught in this manner are preliminary formulations. Following the Cheng weishi lun: 'The self-nature of the eight consciousnesses cannot be said to be definitely different, because they are of causal and fruition nature, because they lack fixed nature, and because they are like water and waves. Nor are they definitely one, because their modes of activity, supports, objects, and mental associates are different, because their arising and ceasing are different, and because their perfumings are different.' The Laṅkāvatāra-sūtra states: 'Mind, intellection, and consciousness are of eight kinds; / Conventionally their characteristics differ, / But ultimately they have no difference, / Because characteristic and characterized do not exist.' All such varieties of consciousness are called consciousness-only. If this illusory consciousness is contemplated in the preparatory stage, it is exclusively common and not particular; if contemplated by subsequent wisdom, it extends to the contemplation of particular characteristics, because each and every dependent dharma is realized individually.