大乘起信論別記 1.97

1.97

「以有境界緣故生六相」者，前細相中，依能見現境界，非境界動能見。此後六相，為彼所現境界所動，非此六種能現彼境。別義如是。通而而言，云彼亦還依自所現境，此還能作自所依境。今此論中，宜就別門，故言有境界故生六種相。如經本說「境界風吹動，七識波浪轉。」正謂此也。六相中，初一相是第七識，次四相是生起識四陰，後一相是行陰，為因所生果報。言「智相」者，此第七識麁中之始，始與惠相應分別我我所故，名智相。如《夫人經》云「於此六識心法智，剎那不住。」言心法智者，惠數也。故知，此中智相正在第七識。

Regarding "Because there is the condition of the objective realm, six characteristics arise," in the former subtle characteristics, the objective realm manifests relying on the perceiver, rather than the objective realm stirring the perceiver. These latter six characteristics are stirred by the objective realm manifested by the former, rather than these six kinds being able to manifest that realm. Such is their distinctive meaning. Speaking in general, the former also in turn relies on the realm manifested by itself, and the latter is also able to serve as the realm on which it itself relies. Now in this treatise, it is proper to approach it according to the distinctive gate; therefore, it says that because of the objective realm, six kinds of characteristics arise. As the original sūtra says: "Blown and stirred by the wind of the objective realm, / The waves of the seven consciousnesses roll." This refers precisely to this. Among the six characteristics, the first characteristic is the seventh consciousness; the next four characteristics are the four aggregates of the arising consciousness; the last characteristic is the aggregate of volitional formations, which is the fruit of retribution produced as a cause. As for the "characteristic of cognition," this seventh consciousness is the beginning among the coarse, initially associating with wisdom to discriminate 'I' and 'mine'; hence it is called the characteristic of cognition. As the Śrīmālādevīsūtra says: "Among these six consciousnesses and the mental dharma of cognition, none abides for a kṣaṇa." The phrase 'mental dharma of cognition' refers to the mental factor of wisdom. Therefore, one knows that the characteristic of cognition here resides precisely in the seventh consciousness.