大乘起信論義記 2.210

2.210

第三境界相，即是現相。依前轉相能現境界，故云依見故境界妄現。下反舉釋可知。如《楞伽》云「譬如明鏡，持諸色像；現識處現，亦復如是。」又此論下文明現識云「謂能現一切境界，猶如明鏡現於色像；現識亦爾，乃至以一切時任運而起常在前故。」此等並約本識現相義說，此之現相常在本識，何況轉相業相在六七識耶。此三並由根本無明動本靜心，成此三細，即不相應心，屬賴耶位攝。

The third, the mark of the objective realm, is the manifesting mark. Relying on the preceding evolving mark, it can manifest the objective realm; hence it says “dependent on seeing, the objective realm delusively manifests.” The following reversal and explanation can be understood. As the Laṅkāvatārasūtra says: “Just as a clear mirror holds all forms and images, the manifesting consciousness operates in its place in the same way.” Furthermore, the subsequent text of this treatise, in explaining the manifesting consciousness, says: “It means it can manifest all objective realms, just like a clear mirror manifesting forms and images; the manifesting consciousness is also like this,” down to “because at all times it arises spontaneously and is constantly present before one.” These are all stated in terms of the manifesting mark of the fundamental consciousness. If this manifesting mark is constantly in the fundamental consciousness, how much more so the evolving mark and the karmic mark—how could they be in the sixth or seventh consciousnesses? These three all arise because fundamental avidyā agitates the originally tranquil mind to form these three subtle marks, which are the unconjoined mind and fall within the scope of the stage of the ālayavijñāna.