起信論疏筆削記 11.12

11.12

二、轉相。疏　依前等者，轉猶起也，是前業相起為此見。然餘相皆有起義，不名轉者，亦約別義故，如依於夢而有夢心。若依下，若約果海性淨不動，則無有彼此之見，應知有見者但依動故，如無於夢則無夢心。如是下，就此一相位中，以明不說境界所以，以微細故，且說能見以為轉相。然此境界便是向下現相，以論中分能見、所見各為一相。今此見相由內所發，非託境生，故名為轉。依此轉相帶起所緣，復立現相，非謂於此能見之中又自別有微細境也，學者應知。《攝論》下，引證。意識即第六識智相是也。三世境者，諸有為法；非三世境者，諸無為法。斯皆意識所緣之境。可知者，意識麁浮，能所緣念，可以現今分別取解也，以有三世等境為可知故。此識等者，即第八也，以無可知境故，既無境可知，故唯就能緣見分以明此識也。如說十二因緣始不可知，此亦如是，《唯識》亦云不可知執受處。既云下，結意。

Second, the mark of transformation. The commentary states: From 'Relying on the preceding' etc.: 'transformation' is like 'arising'; the preceding mark of karma arises to become this seeing. However, the other marks also have the meaning of arising; that they are not named 'transformation' is also due to distinct meanings; like relying on a dream there is a dreaming mind. From 'If relying' below: if in terms of the ocean of fruition, its nature is pure and unmoving, then there is no seeing of this and that; one should know that having seeing is only based on movement; just as without a dream there is no dreaming mind. From 'Like this' below: within the stage of this single mark, clarifying the reason why sense-objects are not mentioned; because it is subtle, it only speaks of the subjective seeing as the mark of transformation. However, this sense-object is precisely the manifesting mark below, since the treatise distinguishes subjective seeing and objective seeing each as one mark. Now, this mark of seeing arises from within and is not born by depending on external objects, so it is named 'transformation'. Relying on this mark of transformation, it brings forth the cognized object, and further establishes the manifesting mark; it does not mean that within this subjective seeing there is additionally another subtle object; learners should know this. From 'The Mahāyānasaṃgraha' below: citing proof. 'Mental consciousness' is the mark of cognition of the sixth consciousness. 'Objects of the three periods of time' are saṃskṛta dharmas; 'objects not of the three periods of time' are asaṃskṛta dharmas. These are all the objects cognized by the mental consciousness. 'Knowable': the mental consciousness is coarse and floating, and its cognizing subjects and objects can be apprehended and understood through present differentiation, because having objects of the three periods of time, etc., makes them knowable. 'This consciousness' etc.: that is, the eighth [consciousness]; because it has no knowable objects, since there are no objects to be known, it clarifies this consciousness solely in terms of the seeing-part of the cognizing subject. Just as the beginning of the twelve links of dependent origination is unknowable, this is also like that; the Vijñaptimātratā also says 'unknowable appropriation and place'. From 'Since it says' below: concluding the intention.