起信論疏 1.27

1.27

上來廣釋立義分中是心生滅，竟在於前，此下第二釋其因緣。於中有二：先明生滅依因緣義，後顯所依因緣體相。初中亦二：總標、別釋。初中言「因緣」者，阿梨耶心體變作諸法，是生滅因；根本無明熏動心體，是生滅緣。又復無明住地，諸染根本起諸生滅，故說為因；六塵境界能動七識波浪生滅，是生滅緣。依是二義以顯因緣。諸生滅相聚集而生，故名「眾生」；而無別體，唯依心體，故言「依心」，即是梨耶自相心也。能依眾生是意意識，以之故言「意、意識轉」。「此義云何」以下，別釋。於中有三：先釋依心、次釋意轉、後釋意識轉。初中言「阿梨耶識」者，是上說心即是生滅之因；說「有無明」者，在梨耶識即是生滅之緣；欲明依此因緣、意、意識轉，故言「以依阿梨耶識說有無明。」上總標中略標其因，是故但言依心；此別釋中具顯因緣，故說亦依梨耶識內所有無明也。「不覺」以下，次釋意轉，於中有三：一者略明意轉、二者廣顯轉相、三者結成依心之義。初中即明五種識相：「不覺而起」者，所依心體，由無明熏，舉體起動，即是「業識」也。言「能見」者，即彼心體轉成能見，是為「轉識」；言「能現」者，即彼心體復成能現，即是「現識」；「能取境界」者，能取現識所現境界，是為「智識」；「起念相續」者，於所取境起諸麁念，是相續識。依此五義次第轉成，能對諸境而生「意識」，故說此五以為意也。「此意」以下，第二廣明，於中有二：總標、別釋。別釋中言「無明力」者，舉所依緣；「不覺心動」者，釋其業義，起動之義是業義故。轉識中言「依於動心能見相故」者，依前業識之動，轉成能見之相。然轉識有二：若就無明所動轉成能見者，是在本識；如其境界所動轉成能見者，是謂七識。此中轉相，約初義也。現識中言「能現一切境界」者，依前轉識之見，復起能現之用。如上文言「以依能見故境界妄現」。當知現識依於轉識，非能見用即是能現。是故前言「能見能現」。次喻、後合。合中言「五塵」者，且舉麁顯以合色像，實論通現一切境故。「以一切時任運而起常在前故」者，非如第六七識有時斷滅故。以是文證，當知是三皆在本識之內別用也。第四「智識」者，是第七識上六相內初之智相，義如前說，愛非愛果名染淨法，分別彼法，計我我所，故言「分別染淨法」也。第五「相續識」者，即是意識上六相中名相續相；「以念相應不斷故」者，法執相應，得長相續，此約自體不斷以釋相續義也。「住持」以下，約其功能釋相續義。此識能起愛取煩惱，故能引持過去無明所發諸行，令成堪任來果之有，故言「住持乃至不失故」；又復能起潤生煩惱，能使業果續生不絕，故言「成就無差違故」。如是三世因果流轉不絕，功在意識，以是義故名相續識。次言念已經事慮未來事者，顯此識用麁顯分別，不同智識微細分別，是知此識唯在意識，不同上說相續心也。「是故」以下，第三結明依心之義，於中有二：先略、後廣。初言「是故」者，是前所說五種識等依心而成，以是義故，三界諸法唯心所作。如《十地經》言「佛子！三界但一心作」，此之謂也。「此義云何」以下廣釋，於中有二：先明諸法不無而非是有，後顯諸法不有而非都無。初中言「以一切法皆從心起妄念而生」者，是明諸法不無顯現也；「一切分別即分別自心，心不見心，無相可得」者，是明諸法非有之義。如十卷經言「身資生住持，若如夢中生，應有二種心，而心無二相。如刀不自割，指亦不自指；如心不自見，其事亦如是。」解云：若如夢中所見諸事，如是所見是實有者，則有能見、所見二相，而其夢中實無二法。三界諸心皆如此夢，離心之外無可分別，故言一切分別即分別自心；而就自心不能自見，如刀、指等，故言心不見心。既無他可見，亦不能自見，所見無故能見無。能所二相二相皆無所得，故言無相可得也。此中釋難會通新古，如《別記》中塵分別也。「當知」以下，次明非有而不無義。初言「當知世間乃至無體可得唯心虛妄」者，是明非有。次言「以心生則法生」以下，顯其非無。依無明力不覺心動，乃至能現一切境等，故言「心生則種種法生」也。若無明心滅境界隨滅，諸分別識皆得滅盡，故言「心滅則種種法滅」，非約剎那以明生滅也。廣釋意竟。

The extensive explanation above of 'this mind's arising and ceasing' in the section establishing the doctrine has already concluded. Below this, the second part explains its primary and secondary causes (hetu and pratyaya). Here there are two: first, clarifying the meaning of arising and ceasing relying on causes and conditions; second, revealing the essence and characteristics of the relied-upon causes and conditions. In the first there are also two: a general statement and a detailed explanation. In the general statement, 'causes and conditions' means that the essence of the ālayavijñāna mind transforms to make all dharmas, which is the cause of arising and ceasing; fundamental avidyā perfumes and stirs the mind-essence, which is the condition of arising and ceasing. Furthermore, the ground of avidyā, as the root of all defilements, gives rise to all arisings and ceasings, and is thus spoken of as the cause; the objects of the six sense-data are able to stir the wave-like arising and ceasing of the seven consciousnesses, and are the conditions of arising and ceasing. Relying on these two meanings, causes and conditions are revealed. The various characteristics of arising and ceasing gather and arise, hence they are called 'sentient beings'; yet they have no separate essence, relying solely on the mind-essence, hence it says 'relying on the mind'—that is, the mind as the self-characteristic of the ālaya. The sentient beings that rely are the manas and manovijñāna; therefore it says 'the evolving of manas and manovijñāna'. From 'what does this mean?' downward is the detailed explanation. Here there are three: first, explaining reliance on the mind; next, explaining the evolving of manas; finally, explaining the evolving of manovijñāna. In the first, 'ālayavijñāna' is the above-mentioned mind, which is the cause of arising and ceasing; speaking of 'there is avidyā' refers to what resides in the ālayavijñāna, which is the condition of arising and ceasing. Wanting to clarify that manas and manovijñāna evolve relying on these causes and conditions, it therefore says: 'Because relying on the ālayavijñāna, it is said that there is avidyā.' In the general statement above, it briefly indicated the cause, and so only said 'relying on the mind'; here in the detailed explanation, it fully reveals cause and condition, and so speaks of also relying on avidyā that is within the ālayavijñāna. From 'non-enlightenment' downward, next is explained the evolving of manas, in which there are three: first, briefly clarifying the evolving of manas; second, extensively revealing the characteristics of evolving; third, concluding the meaning of relying on the mind. The first clarifies the characteristics of the five kinds of consciousness: 'arising through non-enlightenment' means the relied-upon mind-essence, perfumed by avidyā, moves in its entirety—this is 'karmic consciousness'. 'Able to see' means that the very mind-essence evolves into the capacity to see—this is 'evolving consciousness'. 'Able to manifest' means that the very mind-essence again becomes able to manifest—this is 'manifesting consciousness'. 'Able to grasp objects' means being able to grasp the objects manifested by the manifesting consciousness—this is 'wisdom consciousness'. 'Giving rise to continuous thoughts' means giving rise to various coarse thoughts regarding the grasped objects—this is 'continuous consciousness'. Relying on these five meanings, evolving in sequence, it is able to confront all objects and generate 'manovijñāna'; hence these five are spoken of as manas. From 'this manas' downward, the second part extensively clarifies [them], having two: a general statement and a detailed explanation. In the detailed explanation, 'the power of avidyā' presents the relied-upon condition; 'the movement of the non-enlightened mind' explains its karmic meaning, because the meaning of stirring into movement is the meaning of karma. In evolving consciousness, 'because relying on the moving mind there is the characteristic of being able to see' means that relying on the movement of the prior karmic consciousness, it evolves into the characteristic of being able to see. However, evolving consciousness has two aspects: if regarded as evolving into the ability to see stirred by avidyā, it is in the root consciousness; if regarded as evolving into the ability to see stirred by external objects, it refers to the seven consciousnesses. The characteristic of evolving here concerns the first meaning. In manifesting consciousness, 'able to manifest all objects' means that relying on the seeing of the prior evolving consciousness, it further gives rise to the function of being able to manifest. As the text above says: 'Because relying on the ability to see, objects falsely appear.' One should know that manifesting consciousness relies on evolving consciousness; the function of being able to see is not itself being able to manifest. Therefore it previously said 'able to see and able to manifest'. Next is a simile, followed by its application. In the application, 'five sense-data' merely presents the coarse and apparent to match visible shapes, but strictly speaking it manifests all objects universally. 'Because at all times it arises spontaneously and is constantly present' means that, unlike the sixth and seventh consciousnesses, it is never interrupted. Certified by this text, one should know that these three are all distinct functions within the root consciousness. The fourth, 'wisdom consciousness', is the first 'wisdom characteristic' among the six characteristics on the level of the seventh consciousness; its meaning is as explained before: agreeable and disagreeable fruits are called defiled and pure dharmas; discriminating those dharmas and conceiving of self and what belongs to self is why it says 'discriminating defiled and pure dharmas'. The fifth, 'continuous consciousness', is the characteristic called 'continuity' among the six characteristics on the level of the manovijñāna. 'Because conforming with thoughts without interruption' means that by conforming with attachment to dharmas, it achieves long continuity; this explains the meaning of continuity with reference to the uninterruptedness of its own substance. From 'sustaining' onward, it explains the meaning of continuity with reference to its function. This consciousness can give rise to the afflictions of craving and grasping, and thus can lead and sustain the karmic formations produced by past avidyā, causing them to become existence capable of [bearing] future fruits; hence it says 'sustaining... so that they are not lost'. Furthermore, it can give rise to afflictions that moisten rebirth, enabling karmic fruits to continue arising without break; hence it says 'accomplishing without discrepancy'. In this way, the causes and fruits of the three periods of time circulate without break, the efficacy lying in the manovijñāna; for this reason it is named continuous consciousness. Next, saying 'recalling past matters and anticipating future matters' reveals that this consciousness's function is coarse and apparent discrimination, unlike the subtle discrimination of wisdom consciousness; from this we know that this consciousness belongs solely to the manovijñāna, unlike the continuous mind mentioned earlier. From 'therefore' downward, the third part concludes by clarifying the meaning of relying on the mind, in which there are two: first brief, then extensive. At first, 'therefore' means that the aforementioned five kinds of consciousness and so forth are formed relying on the mind; for this reason, all dharmas of the three realms are mind-only. As the Daśabhūmika-sūtra says: 'Sons of the Buddha! The three realms are made only by the One Mind'—this is what it means. From 'what does this mean?' downward is the extensive explanation, in which there are two: first, clarifying that all dharmas are not non-existent yet are not existent; second, showing that all dharmas are not existent yet are not completely non-existent. In the first, 'because all dharmas arise from the mind and are born of false thoughts' clarifies that dharmas are not without manifestation; 'all discrimination is discriminating one's own mind, and mind does not see mind; no characteristic is obtainable' clarifies the meaning that dharmas are non-existent. As the ten-fascicle sūtra says: 'The body, provisions, and sustaining—if they arise as in a dream, there should be two kinds of minds, yet the mind does not have two characteristics. Just as a sword does not cut itself, and a finger does not point to itself; as the mind does not see itself, the case is just the same.' The explanation states: If the various things seen in a dream—if what is seen like that were truly existent, there would be the two characteristics of the grasper and the grasped, yet in a dream there are truly not two dharmas. All minds of the three realms are like this dream: outside of the mind there is nothing to discriminate, hence it says that all discrimination is discriminating one's own mind; yet within one's own mind, it cannot see itself, like the sword and the finger, hence it says that mind does not see mind. Since there is no other to be seen, and it cannot see itself, because the grasped is absent, the grasper is absent. Both the two characteristics of grasper and grasped are unobtainable; hence it says that no characteristic is obtainable. Resolving difficulties and harmonising the new and old [translations] here is distinguished as finely as dust in the Separate Record. From 'one should know' downward, next is clarified the meaning of being non-existent yet not non-existent. First, 'one should know that worldly... down to having no substance obtainable, but being only the mind's falsity' clarifies non-existence. Next, from 'because when the mind arises, dharmas arise' onward shows that they are not non-existent. Relying on the power of avidyā, the non-enlightened mind stirs, down to being able to manifest all objects, etc.; hence it says 'when the mind arises, various dharmas arise'. If the mind of avidyā ceases, objects cease accordingly, and all discriminating consciousnesses can all be extinguished; hence it says 'when the mind ceases, various dharmas cease', which does not clarify arising and ceasing in terms of kṣaṇas (moments). The extensive explanation of manas is finished.