起信論疏筆削記 12.8

12.8

一、辨麁。疏　此生下，明此意之識是前第五相續識之所生，故名生起識。然無異體，但約麁細而分二別，故云同是一識。若更細論，亦即是前智識也，以同依境界之所起故。今不指此而偏指相續者，以是意識親所依故。但前下，對前辨異，以相續識是法執分別，望於我執見愛，此名細惑。又約能生依止義邊，說之為意。此中下，明今義，謂依前細相之上生起此麁分別識，此識與人我、貪瞋見愛、麁惡煩惱相應，故下文云：此識依見愛煩惱增長義故。即就所起義說故，云從前起門，即是執取計名也。以是分別之中麁分別故，名為意識。意之識者，依於五意所起之識，故本疏云依意之識，依主釋也。

First, distinguishing the coarse. In the Commentary, "This arising..." and so forth clarifies that the consciousness of this意 [manas] is produced by the preceding fifth consciousness, the continuing consciousness; hence it is called the "arisen consciousness." However, they have no different essence, but are divided into two distinctions only in terms of coarseness and subtlety; thus it is said that "they are identically one consciousness." If analyzed more subtly, it is also the preceding cognitive consciousness, because both arise relying on objects. Now, instead of pointing to that one, it specifically points to the continuing consciousness because it is the immediate reliance of the mental consciousness [manovijñāna]. "Only the former..." below: distinguishes the difference with respect to what came before. Because the continuing consciousness is the conceptual differentiation of attachment to dharmas, compared to the view and attachment of ego-grasping, this is called subtle affliction. Moreover, in terms of its sense of being the reliance that can produce, it is called "manas." "Here..." below: clarifies the present meaning, stating that relying upon the preceding subtle marks, this coarse differentiating consciousness arises. This consciousness is associated with personal ego, greed, anger, view-attachment, and coarse, evil afflictions; therefore, the text below says: "This consciousness is because of the meaning of the increase of view-and-attachment afflictions." That is, speaking in terms of what is produced, it says that from the preceding gate of arising, this is grasping and reckoning names. Because it is coarse differentiation among differentiations, it is called "mental consciousness" [manovijñāna]. "The consciousness of the manas" is the consciousness that arises relying on the five manas; therefore, the original Commentary says "the consciousness relying on manas," which is a tatpuruṣa compound.