大乘起信論義疏 1.90

1.90

自下釋異章門。此中有二：一者開喻；二者「如是無漏」以下，合喻。此同異大意者，真妄二識有同異義。同者，真外無妄，妄外無真故；言異者，真妄相返故。如水中波，水非波外，波非水外，名同義也；水波非一，名異也。自下第二「復次生滅因緣」者以下，明真妄依持。此中有五：一者正辨真妄轉生依持；二者「依無明業所起」以下，明其轉生之義，非淺智所知；三者「染心者有六種」以下，明返本時，六七識惑治斷分齊；四者「又染心義」者以下，攝眾惑中，據二障辨；五者「復次分別生滅相」以下，明捨滅相。雖上廣分治斷之相，攝廣令略辨滅相也。就初中有二：一者總標轉生；二者「此義云何」以下，別釋轉生之相。「復次生滅因緣相」者，是顯名也。「所謂眾生依心」者，是第八識也。「意意識轉故」，七六識也。真識是其神知之主，集起所依，義說為心；妄識總對一切境界，發生六識，義說為意；事識依意，了別六塵事相境界，故名意識。經本之中，同說此三，名字小異：一名分別事識，亦名轉識；二名業識，亦名現識；三名真相識。分別事識者，六識之心，以能分別六塵事故，名分別事。即此六識，隨六塵轉故名轉，不同七識轉起外相名為轉也。業相現相是第七識，識之中六識之名，以二攝也。真相識者，是第八識，名字雖異，與前三種其義不殊。

Below this is the explanation of the section on difference. Herein there are two parts: first, setting forth the analogy; second, from "In this way, untainted" onward, applying the analogy. The general purport of this identity and difference is that the two consciousnesses—true and deluded—possess the meanings of identity and difference. Regarding identity: outside the true there is no delusion, and outside the delusion there is no truth; regarding difference: truth and delusion are mutually opposed. Like waves in water: water is not outside the waves, and the waves are not outside the water—this is called the meaning of identity; that water and waves are not one is called difference. Below this, the second part, from "Furthermore, the causes and conditions of arising and ceasing" onward, clarifies the mutual support of truth and delusion. Herein there are five sections: first, properly discerning the mutual support in the transformation and arising of truth and delusion; second, from "The consciousness arisen based on the perfuming of ignorance" onward, clarifying that this meaning of transformation and arising cannot be known by shallow wisdom; third, from "The defiled mind has six kinds" onward, clarifying the scope of counteracting and severing the afflictions of the sixth and seventh consciousnesses when returning to the source; fourth, from "Furthermore, the meaning of the defiled mind" onward, subsuming all afflictions by discerning them in terms of the two hindrances; fifth, from "Furthermore, discerning the marks of arising and ceasing" onward, clarifying the marks of renunciation and cessation. Although above the marks of counteracting and severing were extensively distinguished, here it gathers the extensive to make it concise and discern the marks of cessation. In the first section there are two parts: first, a general indication of transformation and arising; second, from "What does this mean?" onward, a specific explanation of the marks of transformation and arising. "Furthermore, the marks of the causes and conditions of arising and ceasing" indicates the name. "That which is called: sentient beings, relying on the mind" refers to the eighth consciousness. "Because mind (manas) and mental consciousness (manovijñāna) transform" refers to the seventh and sixth consciousnesses. The true consciousness is the master of spiritual knowing, the basis for accumulation and arising, and in terms of meaning is spoken of as "mind" (citta); the deluded consciousness generally faces all objective realms and generates the six consciousnesses, and in terms of meaning is spoken of as "mind" (manas); the consciousness discerning phenomena relies on manas and discerns the phenomenal marks and objective realms of the six sense objects, hence it is called "mental consciousness" (manovijñāna). In the sūtra text, these three are similarly spoken of, with slight differences in names: first is called the consciousness discerning phenomena, also called the evolving consciousness (pravṛttivijñāna); second is called the karma-consciousness (karmavijñāna), also called the manifesting consciousness (khyātivijñāna); third is called the true-mark consciousness. The consciousness discerning phenomena is the mind of the six consciousnesses: because it is able to discern the phenomena of the six sense objects, it is called [the consciousness] discerning phenomena. This very sixth consciousness evolves along with the six sense objects and is thus called "evolving", which is not the same as the seventh consciousness evolving and giving rise to external marks being called "evolving". The marks of karma and manifestation are the seventh consciousness; among the consciousnesses, the names of the six consciousnesses are subsumed by these two. The true-mark consciousness is the eighth consciousness; although the names differ, its meaning is not different from the preceding three.