大乘起信論義記別記 1.14

1.14

第十、因緣有三義：一、淨心為因，無明為緣。二、妄境為緣，本識為因。此二如疏。三、以前因緣為因，後因緣為緣，以本來融通一心，故思准之。此中因緣，但是所由義，與所成生滅不別。其心與無明合邊，即是因緣，亦無別法。即攬此諸法積聚集成，名為眾生，是即真心為眾生體，五意及識為眾生相，是故唯一心也。意是依止義，前三是本末依，謂末依本故，名本為意。後二是麁細依，謂麁依細故，名細為意。麁識更無所依之義，故不名意，但有了別，單名識也。三界唯心者，謂是本末通融，具淨心五意及識等。「皆從心起」者，從不相應心起。「妄念生」者，從相應心起，以相應心緣三細中現識境故，無心外境可以分別，故云「分別自心」也。若照境唯心時，心終不自取心，即能緣心盡，故云「心不見心」也。「無明起所」識，是真心與無明合時，能取自性淨故，「唯佛窮了」，地上證一分，故云「少分知」。麁惑依細惑起，細惑更無所依，故云忽然起。同經中「無始無明」，無有染法始於無明故也。

Tenth, cause and condition have three meanings: first, the pure mind is the cause, and avidyā is the condition; second, the deluded objects are the condition, and the fundamental consciousness is the cause. These two are as in the commentary. Third, the former cause and condition serve as the cause, and the latter cause and condition serve as the condition; because they are originally interpenetrated into the one mind, this should be deduced accordingly. Cause and condition here merely mean the basis whence things arise, not different from the arising and ceasing that are accomplished. The aspect where that mind combines with avidyā is precisely cause and condition, with no other separate dharma. That is, gathering and accumulating these dharmas forms what is named a sentient being; thus the true mind is the essence of a sentient being, while the five minds and consciousness are the characteristics of a sentient being. Therefore, there is only the one mind. “Mind” (manas) has the meaning of basis: the first three are the basis of root and branch, meaning that because the branches rely on the root, the root is named mind (manas); the last two are the basis of coarse and subtle, meaning that because the coarse relies on the subtle, the subtle is named mind (manas). The coarse consciousness no longer has the meaning of being relied upon; therefore it is not named mind (manas), but since it only has discernment, it is simply named consciousness. That “the triple realm is only mind” means that root and branch are mutually penetrating, fully possessing the pure mind, the five minds, consciousness, and so forth. That they “all arise from mind” means they arise from the non-associated mind. That “deluded thoughts arise” means they arise from the associated mind, because the associated mind takes the object of the manifesting consciousness among the three subtle marks as its object; there are no objects outside mind that can be distinguished, and therefore it is said that it “distinguishes its own mind.” When one illuminates the object as being only mind, the mind never grasps mind itself, which means that the grasping mind is exhausted; therefore it is said that “mind does not see mind.” The consciousness of “avidyā's arising” is when the true mind combines with avidyā, being able to grasp its self-nature as pure; therefore “only a Buddha exhaustively comprehends it,” whereas those on the stages realize one part, which is why it says they “partially know it.” Coarse afflictions arise based on subtle afflictions, and subtle afflictions have nothing further on which to rely; thus it is said that they arise suddenly. This is identical to “beginningless avidyā” in the sūtras, because no defiled dharma begins prior to avidyā.