大乘起信論義疏 1.93

1.93

自下第二廣釋，此中有二：一者略表數；二者「云何」以下，別名即釋此意。「復有五種」者，標數也。言「業識」者，依前無明，便有妄念不覺心起，說之為業。何故不說無明識者？是根本體故，就恒沙中說五種也。言「轉識」者，依前業識，心慮漸麁而取外相，故名為轉識。言「現識」者，依前轉識所起境界，還顯自心，名為現識。言「五塵對至即現無有前後」者，明諸境界一時而現，以此識前未有境界，但心識相。何故不說法塵境乎？答：若通言之理實俱有，而麁別言為五塵耳。又須法塵，更無別塵逐緣五塵，推求境體更無異故，故不言也。言「智識」者，於前現識所顯法中，分別染淨違順差別，故名智識。言「續識」者，依前智識心相轉麁，境界事心心隨境界，分別不斷，故名續識。又復此心，能持三世善惡因果，令不失壞，故名續也。

Below this is the second part, the extensive explanation. Herein there are two parts: first, briefly indicating the number; second, from "What are they?" onward, explaining this manas through its individual names. "There are five kinds" indicates the number. "Karma-consciousness": relying on the preceding ignorance, there are deluded thoughts and the arising of the unenlightened mind, which is spoken of as karma. Why is it not called the ignorance-consciousness? Because it is the fundamental essence; thus among the sands of the Ganges, five kinds are spoken of. "Evolving consciousness": relying on the preceding karma-consciousness, mental deliberation gradually becomes coarser and grasps external marks, hence it is called the evolving consciousness. "Manifesting consciousness": relying on the objective realms arisen from the preceding evolving consciousness, it reflects its own mind back to itself, hence it is called the manifesting consciousness. "When the five sense objects arrive before it, they manifest immediately without before or after" clarifies that all objective realms manifest simultaneously, because before this consciousness there were not yet objective realms, only the marks of the mind-consciousness. Why does it not mention the realm of mental objects (dharmāyatana)? Answer: If spoken of universally, in principle they truly all exist together; it is merely spoken of coarsely and distinctly as the five sense objects. Furthermore, [even if] the realm of mental objects is required, there is no separate sense object: following conditions, it is traced back to the five sense objects, and when seeking the essence of the realm there is no further difference; therefore it is not mentioned. "Wisdom-consciousness": among the phenomena manifested by the preceding manifesting consciousness, it distinguishes defiled and pure, pleasant and unpleasant differences, hence it is called wisdom-consciousness. "Continuing consciousness": relying on the preceding wisdom-consciousness, the marks of mind become gradually coarser; objective realms take hold of the mind, and the mind follows objective realms in ceaseless discrimination, hence it is called continuing consciousness. Furthermore, this mind can hold the karmic causes and effects of wholesome and unwholesome deeds across the three times so that they are not lost or destroyed, hence it is called "continuing".