大乘起信論別記 1.96

1.96

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.