釋摩訶衍論 4.77

4.77

已說攝義顯宗生解門，次說隨文散說決疑門。此中有二門。云何為二？一者總標門、二者廣釋門。復次生滅因緣者，所謂眾生依心，意、意識轉故者，即是初門。此文為明何義？謂欲顯示所依能依之差別故。云何所依？謂本覺心。云何能依？謂即眾生。言眾生者，當何法耶？謂意、意識。何故意及意識名為眾生？意及意識，一切眾染合集而生，故名眾生。而無別自體，唯依心為體，是故說言依心而轉。

Having explained the approach of subsuming the meaning to reveal the central tenet and generate understanding, the approach of resolving doubts through a detailed explanation following the text is explained next. In this, there are two approaches. What are the two? The first is the approach of general presentation; the second is the approach of detailed explanation. "Furthermore, regarding the causes and conditions of arising and ceasing, it is that sentient beings rely on the mind, whereby the manas and manovijñāna evolve" is the first approach. What meaning does this text intend to clarify? It is to reveal the distinction between that which is relied upon and that which relies. What is that which is relied upon? It is the mind of original awakening. What is that which relies? It is none other than sentient beings. When it says "sentient beings," to what dharmas does this correspond? It refers to the manas and the manovijñāna. Why are the manas and the manovijñāna named "sentient beings" (sattva, literally "living beings/born together")? Because the manas and the manovijñāna are born from the aggregation of all defilements, they are called "sentient beings." Yet they have no separate intrinsic substance, but rely solely on the mind as their substance; therefore, it is said that they evolve relying on the mind.