大乘起信論義疏 1.91

1.91

自下第二別釋，此中有三：一者明七識心；二者「是故三界」以下，明其七識生死根源；三者「復次意識」以下，明六識心。初中有二：一者略釋；二者「此意有五種」以下，廣釋。「此義云何」，此設問也。「以依阿梨耶識說」者，猶上依心。此之名義如上說也。「有無明」者，生死根源故，理與無明俱一時有。而義說故，依理起迷是根本無明也。無明即心，非有心外異有無明也。「不覺而起」者，是業相也。言「能見」者，是轉相也。言「能現」者，猶現相也。「能取境界」者，是智相也。「起念相續」者，是續識也。

Below this is the second part, the specific explanation. Herein there are three sections: first, clarifying the mind of the seventh consciousness; second, from "Therefore the three realms" onward, clarifying the root source of birth-and-death in the seventh consciousness; third, from "Furthermore, the mental consciousness" onward, clarifying the mind of the sixth consciousness. The first section contains two parts: first, a brief explanation; second, from "This manas has five kinds" onward, an extensive explanation. "What does this mean?"—this poses the question. "Spoken of based on the ālayavijñāna" is like "relying on the mind" above. This name and meaning are as explained above. "There is ignorance": because it is the root source of birth-and-death, the principle and ignorance exist together at the same time. Yet when spoken of conceptually, confusion arising based on the principle is the fundamental ignorance. Ignorance is precisely the mind; it is not that outside the mind there is separately a distinct ignorance. "Arising through non-enlightenment" is the aspect of karma. "Being able to perceive" is the aspect of evolving. "Being able to manifest" is like the aspect of manifestation. "Being able to grasp objective realms" is the aspect of wisdom. "Arousing thoughts in succession" is the continuing consciousness.