大乘起信論義記 2.200

2.200

In the second part, on the branches, two kinds of explanation are briefly made: first, explaining the intended meaning by way of simile; second, explaining the text in terms of consciousness. In the first, innate enlightenment and tathatā are like a clear eye; the feverish cataract vapor is like fundamental avidyā; the cataract combining with the eye agitates that clear eye. Karmic consciousness is also like this: because the clear eye is agitated, a diseased eye arises. The mark of the perceiver is also like this: because there is a diseased eye looking outward, delusive objects of sky-flowers appear. The mark of the objective realm is also like this: because there is the objective realm of sky-flowers, it causes one to give rise to thoughts discriminating good flowers, bad flowers, and so forth. The mark of cognition is also like this: due to this discrimination, one stubbornly grasps without changing. The mark of continuity is also like this: because of fixed grasping, one accepts or rejects, pursues or expels with respect to agreeable and disagreeable objects. The mark of attachment is also like this: due to grasping at marks, one further establishes names on top of them; when an object with marks is not directly present, merely upon hearing the name one grasps at it. The mark of reckoning names is also like this: having reckoned names and grasped at marks, one activates body and speech, and clinging to these sky-flowers, creates good and bad karma and experiences bitter and sweet retributions, sleeping long in saṃsāra unable to escape—all due to the power of fundamental avidyā. In the second part, explaining the text, there are two: first, with avidyā as the cause, the three subtle marks are produced; second, with objects as the condition, the six coarse marks are produced. The first also has two: a general presentation and a specific explanation.