大乘起信論別記 1.162

1.162

「妄作境」者，現識所現境也。通而言之，二種生滅，皆依無明為因，境界為緣。別而論之，依無明因故，不相應心起；依境界緣故，相應心而起。今明滅時，且依別義故，言因滅故，不相應心滅；緣故，相應心滅也。具義而說，此二種各有二因。如四卷經云「大惠！不思議熏及不思議反，是現識因。取種種塵，及無始妄想熏，是分別事識因。言不思議熏者，所謂無明以能熏真如不可量故；不思議反者，所謂真如愛無明熏不可遍而反。故此熏及反，甚微且隱，故所起現識行相微細，不是相應也。」言無始妄相者，即此現識，以從本來未曾離想故。如上文云「從本已來未曾離念，故說無始無明。」無始妄想義亦如是。言種種塵者，猶是現識所現諸境，以此二法熏動梨耶自相令起七識波浪，以妄想及境麁而且顯故，所起七識成相應心也。今此論中，互舉一邊故，細中唯說無明熏，麁中單舉境界緣也。此就從細至麁之義，以明因緣差別相也。又四卷經「大惠！若覆彼真識種種不實諸虛妄滅，則一切相識滅，是名相滅。相續滅者，相續所因滅則相續滅。所依滅及所緣滅則相續滅。所以者何？是其因故。依者謂無始妄想熏，緣者謂自心現等識境妄想。」此經就通相門故，作是說。論約別義故，如前說也。若汎論生因緣，諸識各有四種因緣。如十卷經云「有四種因眼識得生。何等數四？一者不覺自內身取境界故；二者無始世來虛妄分別色境界熏習故；三者識自性體如是故；四者業見種種色相故。」四卷經云「四因緣故眼識轉，謂自心現攝受不覺，無始虛偽過色習氣計著，識性自性，欲見種種色相，是名四種因緣。流處藏識轉識浪生。」言自心現攝受不覺者，是明根本無明因，其色麁相，現識所現，不在識外，自心所攝故，言自心現攝受。言不覺者，無明不覺色塵非外故，能生眼識，令取為外，是為初因。言無始虛偽乃至計著者，是顯無始妄想熏習因，謂現識本來取著色塵，由此習氣，能生眼識，令取色塵也。言識性者，是顯自類因，由前眼識自性分別，由此熏習後生眼識，如前自性也。言欲見種種色相者，是顯名言熏習因，謂前眼識能見色相，意識緣此能見眼識，意言分別，取著欲見也。如說眼，其餘諸識，准之可知。

"Falsely producing objects" refers to the objects manifested by the manifesting consciousness. Speaking generally, the two kinds of arising and ceasing both depend on avidyā as cause and objects as condition. Speaking specifically, depending on the cause of avidyā, the non-corresponding mind arises; depending on the condition of objects, the corresponding mind arises. Now, in explaining ceasing, provisionally relying on the specific meaning, [the treatise] says that because the cause ceases, the non-corresponding mind ceases, and because the condition [ceases], the corresponding mind ceases. Stated fully in its meaning, these two kinds each have two causes. As the Four-fascicle Laṅkāvatārasūtra says: "Mahāmati! Inconceivable vāsanā and inconceivable change are the causes of the manifesting consciousness. Grasping various sensory objects and the vāsanā of beginningless false discrimination are the causes of the consciousness that discriminates objects. 'Inconceivable vāsanā' means that because avidyā perfuming tathatā is immeasurable; 'inconceivable change' means that because tathatā, being perfumed by avidyā, cannot be pervasive, it undergoes change. Therefore, this perfuming and changing are extremely subtle and concealed; thus, the operative characteristic of the arising manifesting consciousness is subtle and is not corresponding." 'Beginningless false discrimination' is this very manifesting consciousness, because from the beginning it has never been separate from discrimination. As the preceding text says: "Because from the beginning it has never been separate from thought, it is called beginningless avidyā." The meaning of beginningless false discrimination is also like this. 'Various sensory objects' refers to the various objects manifested by this manifesting consciousness. Through these two dharmas perfuming and stirring the self-characteristic of the ālayavijñāna, they cause the waves of the seven consciousnesses to arise. Because false discrimination and objects are coarse and evident, the arising seven consciousnesses become corresponding minds. Now, in this treatise, because it takes up one side alternately, among the subtle it only speaks of the perfuming of avidyā, and among the coarse it solely brings up the condition of objects. This explains the distinct aspects of causes and conditions from the perspective of progressing from subtle to coarse. Furthermore, the Four-fascicle Laṅkāvatārasūtra says: "Mahāmati! If the various unreal and empty false [discriminations] that cover that true consciousness cease, then the consciousness of all characteristics ceases; this is called the cessation of characteristics. As for the cessation of continuity: when that upon which continuity depends ceases, continuity ceases. When the basis ceases and the objective condition ceases, continuity ceases. Why is this? Because they are its causes. The basis refers to the perfuming of beginningless false discrimination; the objective condition refers to the false discrimination of the conscious objects manifested by one's own mind, and so forth." This sūtra makes this statement from the perspective of the universal aspect. The treatise, based on the specific meaning, is as stated before. If one discusses the causes and conditions of arising generally, the various consciousnesses each have four causes and conditions. As the Ten-fascicle Laṅkāvatārasūtra says: "There are four kinds of causes by which the visual consciousness can arise. What are the four? First, not realizing that one's own internal body grasps objects; second, the perfuming of falsely discriminating form-objects since beginningless realms; third, the essence of the intrinsic nature of consciousness being such; fourth, karma seeing various characteristics of form." The Four-fascicle Laṅkāvatārasūtra says: "Through four causes and conditions the visual consciousness evolves: namely, not realizing what is manifested and received by one's own mind; the habit-energy of clinging to beginningless false and passing form; the intrinsic nature of consciousness; and the desire to see various characteristics of form. These are called the four kinds of causes and conditions. In the flowing place of the storehouse consciousness, the waves of the evolving consciousness arise." 'Not realizing what is manifested and received by one's own mind' explains the cause that is fundamental avidyā: those coarse characteristics of form are manifested by the manifesting consciousness and do not exist outside of consciousness, being gathered by one's own mind; therefore it is said to be 'manifested and received by one's own mind.' 'Not realizing' means that avidyā does not realize that form-objects are not external, and thus can produce the visual consciousness, making it grasp them as external; this is the first cause. 'Beginningless false... down to clinging' reveals the cause that is the perfuming of beginningless false discrimination, meaning that the manifesting consciousness originally grasps form-objects, and due to this habit-energy, it can produce the visual consciousness and make it grasp form-objects. 'The nature of consciousness' reveals the cause of its own category: from the visual consciousness's prior discrimination of its intrinsic nature, through this perfuming, it subsequently produces the visual consciousness, like the prior intrinsic nature. 'Desire to see various characteristics of form' reveals the cause that is the perfuming of nominal expressions, meaning that the prior visual consciousness can see the characteristics of form, and the manovijñāna, taking this as an object, can see the visual consciousness, discriminating through mental expressions and grasping with a desire to see. As said of the eye, the remaining consciousnesses may be understood by analogy.