大乘起信論義記 2.210

2.210

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.