大乘百法明門論開宗義記 1.19

1.19

論。第一心法略有八種　開曰。次下第四廣辨法相。辨前五法即分為五。初心法中復分為二。初標數後辨列。此初也。謂此心法諸教異說。若小乘前及大乘中。隨轉理門但說前六。仍亦不許一念並生。故於見在隨起一識。楞伽經等開阿賴耶染淨二位說有九識。若攝大乘依前六識根境識三立十一識。深密等經於阿賴耶通別分位立七種名。攝論所說一意識宗不開前六。但總說三。如是等教處處非一。今剋體說但有八種。諸教多少隨開合故。

The treatise says: "First, citta dharmas broadly have eight kinds." The explanation says: Next below is the fourth section, distinguishing the characteristics of dharmas in detail. Distinguishing the previous five dharmas is divided into five parts. Within the first, citta dharmas, it is again divided into two: first, stating the number; second, distinguishing and enumerating them. This is the first. These citta dharmas have different explanations across various teachings. In the Hīnayāna and in some Mahāyāna texts, conforming to the provisional teaching of adapted principles, they only speak of the first six; furthermore, they do not allow simultaneous arising in a single moment, so in the present only one consciousness arises at a time. The Laṅkāvatārasūtra and others divide the ālayavijñāna into defiled and pure states, speaking of nine consciousnesses. The Mahāyānasaṃgraha, relying on the roots, objects, and consciousnesses of the previous six consciousnesses, establishes eleven consciousnesses. Sūtras such as the Saṃdhinirmocana establish seven names for the general and particular states of the ālayavijñāna. The single-mental-consciousness school mentioned in the Mahāyānasaṃgraha does not divide the first six, but only speaks generally of three. Such teachings across various places are not unified. Now, speaking strictly of their real entities, there are only eight kinds; the differences in quantity across the teachings depend on whether they are divided or combined.