大乘起信論別記 1.96

1.96

「果不離因」者，無明是無集，業相是無苦，無苦無集一時而有，不相離也。然業相雖有生滅，最是微細，能所未分，無明亦爾。如《無想論》云「問：此識何相何境？答：相及境不可分別，一體無異。問：若爾，云何知有？答：由事故知有。此識能生一切煩惱業果報事。譬如無明常起，此無明可欲分別不？若可分別，非謂無明。若不可分別，相應非有而是有無。亦由欲嗔等事，知有無明，本識亦爾。」阿毘達摩藏經中，亦同此說。如是等文，正約業相而說也。第二能見相即梨耶見分；第三境界相，是梨耶相分。如四卷經云「譬如藏識，頓分別自心現身及身安立具等。」頓分別者，是能見相，自心及現等，是境界相。《瑜伽論》中，亦同此說。如是等文，是約後二相說。此二雖有二分，不離業相，是唯量門。業相雖無能所，含有二分，是唯二。此三皆是異熟識攝，但為業煩惱所惑義邊，不別業相動轉差轉相等異，是故總說為異熟識。為無明風所動義邊，從細至麁動轉差別，是故細分立三種相。又此三但為無明所動故在第八，後六乃為境界所動，故在七識。即由是義故，說七識一向生滅，不同梨耶俱含二義也。

As for "the effect is not separate from the cause," avidyā is the origin of non-existence, and the karmic characteristic is the suffering of non-existence; the suffering of non-existence and the origin of non-existence exist simultaneously and are not separate from each other. However, although the karmic characteristic has arising and ceasing, it is the most subtle, where subject and object are not yet divided; avidyā is also like this. As the Wuxiang lun says: "Question: What characteristic and what cognitive object does this consciousness have? Answer: Its characteristic and cognitive object cannot be differentiated; they are of one essence without difference. Question: If so, how is its existence known? Answer: Its existence is known through its activities. This consciousness can produce all affairs of afflictions, karma, and retributive fruits. For example, avidyā constantly arises; could one desire to differentiate this avidyā? If it could be differentiated, it would not be called avidyā. If it cannot be differentiated, its corresponding state would not exist, yet it is neither existent nor non-existent. Also, through such affairs as desire and anger, one knows the existence of avidyā; the fundamental consciousness is also like this." The Abhidharmapiṭakasūtra also contains this same explanation. Passages such as these are spoken precisely with respect to the karmic characteristic. The second, the characteristic of the perceiver, is the seeing-portion (darśanabhāga) of the ālayavijñāna; the third, the characteristic of the objective realm, is the image-portion (nimittabhāga) of the ālayavijñāna. As the Four-fascicle Laṅkāvatārasūtra says: "Like the storehouse consciousness, instantaneously differentiating the body manifested from its own mind, as well as the requisites for the body's sustenance, and so forth." Instantaneous differentiation is the characteristic of the perceiver; one's own mind, manifestation, and so forth are the characteristic of the objective realm. The Yogācārabhūmiśāstra also contains this same explanation. Passages such as these are spoken with respect to the latter two characteristics. Although these two have two portions, they are not separate from the karmic characteristic; this is the gate of mere measurement. Although the karmic characteristic lacks subject and object, it contains the two portions; this is mere duality. All three of these are subsumed under the retribution consciousness (vipākavijñāna). However, from the perspective of being confused by karma and afflictions, one does not differentiate the distinctions between the karmic characteristic, transformation, modification, and so on; therefore, it is collectively expounded as the retribution consciousness. From the perspective of being stirred by the wind of avidyā, there are differentiations of motion and transformation from the subtle to the coarse; therefore, subtle distinctions establish three kinds of characteristics. Furthermore, because these three are stirred only by avidyā, they reside in the eighth [consciousness], whereas the latter six are stirred by the objective realm, and therefore reside in the seven consciousnesses. Precisely due to this meaning, the seven consciousnesses are said to be exclusively arising and ceasing, unlike the ālayavijñāna which jointly contains both meanings.