大乘起信論別記 1.31

1.31

Question: In works such as the Yogācārabhūmiśāstra, it is said that the ālayavijñāna is the vipākavijñāna and is exclusively arising and ceasing. Why does this treatise state that this consciousness completely contains both meanings? Answer: Each expounds a perspective, and they do not contradict each other. How so? This subtle mind broadly has two meanings: if viewed from the side of its meaning of being brought about by karma and afflictions, explaining how what was non-existent is brought into existence, it is exclusively arising and ceasing; if discussed from the side of its meaning of being stirred by fundamental avidyā, where the tranquil is perfumed into motion, motion and tranquility are of one essence. Those treatises and others, relying on the Saṃdhinirmocanasūtra, 'in order to eliminate the views of oneness and permanence, and with respect to the gate of the meaning of being brought about by karma and afflictions, speak of this consciousness as being exclusively arising and ceasing, evolving with distinctions between mind and mental factors.' The author of the present treatise, relying on the Laṅkāvatārasūtra, 'in order to cure the attachment to ultimate and conventional truths having separate essences, and with respect to the gate of the meaning of being stirred by avidyā, explains that non-arising and non-ceasing combines without difference with arising and ceasing. Yet this characteristic of being stirred by avidyā is also precisely that which is brought about by those karmas and afflictions; therefore, although the two intentions differ, the essence of consciousness is not two.'