起信論疏 1.28

1.28

次釋意識。意識即是先相續識，但就法執分別相應生後義門，則說為意。約其能起見愛煩惱從前生門，說名意識。故言「意識者，即此相續乃至分別六塵，名為意識。」此論就其一意識義，故不別出眼等五識，故說意識分別六塵。「亦名分離識」者，依於六根別取六塵，非如末那不依別根，故名分離。又能分別去來、內外種種事相，故「復說名分別事識」。「依見愛煩惱增長義故」者，是釋分別事識之義，以依見修煩惱所增長，故能分別種種事也。上六相內受想行蘊，相從入此意識中攝。上來廣明生滅依因緣義竟。

Next is explained the manovijñāna. The manovijñāna is the aforementioned continuous consciousness: from the perspective of conforming to discrimination of attachment to dharmas and generating what follows, it is spoken of as manas; in terms of being able to give rise to the afflictions of view and craving arising from what precedes, it is named manovijñāna. Therefore it says: 'As for manovijñāna, it is this continuous... down to discriminating the six sense-data, which is named manovijñāna.' This treatise proceeds according to the single meaning of manovijñāna, and thus does not separately present the five consciousnesses of the eye and so forth; hence it says that manovijñāna discriminates the six sense-data. 'Also named the separating consciousness' means that relying on the six sense faculties, it separately grasps the six sense-data, unlike the manas which does not rely on separate faculties; hence it is named separating. Furthermore, it can discriminate various aspects of past and future, internal and external affairs; hence 'it is also named the consciousness that discriminates affairs'. 'Because of the meaning of increasing through the afflictions of view and craving' explains the meaning of the consciousness that discriminates affairs: because it is increased by relying on the afflictions of view and cultivation, it can discriminate various affairs. Among the six characteristics mentioned above, the aggregates of sensation, perception, and formations are subsumed following this into this manovijñāna. The extensive clarification above of the meaning of arising and ceasing relying on causes and conditions is finished.