大乘起信論義疏 1.88

1.88

自下第二明轉生義，此中有三：一者總明；二者「云何」以下，別釋；三者「當知無明」以下，結釋。「復次依不覺故生三種相」者，依根本無明，心心相漸麁，故生三種相也。「與彼不覺相應不離」者，共為第七識體也。「云何」以下，別釋。此中隨義辯者，七識中有六，六識之中有四也。然前六中上四不相應，下二相應，與六識似故。文中分有二：一者明不相應；二者「以有境界」以下，明相應也。言「無明業相」者，無明是其所依。「不覺業」者，動義。言「能見相」者，亦名轉識。心相轉麁，轉起外相，名為轉也。此之三心也。言「境界相」者，亦名現識。以妄心中妄作境界，顯現如鏡。「以有境界故」以下，明其第二相應之義。「以境緣故生六種相」者，是相應故合為一類。言「智相」者，前所說境分別染淨、違順差別，非明解智也。言「相續相」者，依前智識心相轉麁，境界牽心，心隨境界分別不斷，如海波浪，又復三世因果令不斷絕，故名相續。言「執取相」者，十使根本取性無明。言「計名字相」者，所謂五見麁起煩惱，若復通論十使皆是，此二合為煩惱分也。言「起業相」者，謂依煩惱，造種種業也。「業繫苦相」者，依業受報也。此之六中，前二七識，後四六識也。自下第三結也。「當知無明能生一切染」者，眾惑根本故也。言「染法皆是不覺相故」者，皆無明用相也。

From here below, the second [part] clarifies the meaning of progressive arising. In this there are three [parts]: first, a general clarification; second, from "What are [they]?" onward, a distinct explanation; third, from "It should be known that avidyā" onward, a concluding explanation. "Furthermore, based on non-enlightenment, three kinds of marks arise": based on fundamental avidyā, the mental states gradually become coarser, hence generating three kinds of marks. "Mutually corresponding and not separated from that non-enlightenment": together they constitute the essence of the seventh consciousness. From "What are [they]?" onward is the distinct explanation. Analyzing according to their meaning here, among the seven consciousnesses there are six, and within the six consciousnesses there are four. However, among the former six, the upper four are non-concomitant (asaṃprayukta) and the lower two are concomitant (saṃprayukta), resembling the six consciousnesses. In the text there are two divisions: first, clarifying the non-concomitant; second, from "Because there are objects" onward, clarifying the concomitant. "The karmic mark of avidyā": avidyā is its basis. "Non-enlightened activity": the meaning of movement. "The mark of the capable perceiver": also called the evolving consciousness (pravṛtti-vijñāna). As the mental marks become coarser and evolve to give rise to external marks, it is called "evolving." These are the three minds. "The mark of the objective realm": also called the manifesting consciousness (khyāti-vijñāna). Because within the delusional mind it falsely creates objective realms, manifesting like a mirror. From "Because there are objective realms" onward clarifies the second meaning, that of concomitance. "Conditioned by objective realms, six kinds of marks arise": because these are concomitant, they are grouped into one category. "The mark of cognition (jñāna)": distinguishing defiled and pure, agreeable and disagreeable differences regarding the previously mentioned objective realms; it is not the cognition of clear understanding. "The mark of continuity": based on the preceding cognitive consciousness, the mental marks become coarser; objective realms drag the mind, and the mind follows the objective realms with unceasing discrimination, like ocean waves; moreover, it causes the causes and effects of the three times to be unceasing, hence it is named "continuity." "The mark of grasping": the ten fundamental fetters and grasping-nature avidyā. "The mark of attaching to names": the coarser afflictions of the five views; broadly speaking, all ten fetters are included; these two together constitute the afflictive portion. "The mark of generating karma": relying on afflictions, one creates various karmas. "The mark of suffering bound by karma": receiving retribution in accordance with karma. Among these six, the former two belong to the seventh consciousness, and the latter four belong to the six consciousnesses. From here below is the third, the conclusion. "It should be known that avidyā can give rise to all defilements": because it is the root of all delusions. "Defiled dharmas are all marks of non-enlightenment": they are all active marks of avidyā.