起信論疏筆削記 13.15

13.15

疏　經中下，三、經論對辨。得生等者，若無無明為熏習，終不自生；若無真如為所依，終不自住。斯則三細隨妄生已，依真而住。事識等者，若無外境界為資熏，終不自生；若無梨耶為所依，終不自住。斯則事識隨外境生已，依本識而住。其猶波浪無風，終不自生，無水終不自住，是故依風而生、依水而住也。今此下，正明論意。生緣者，以無明及境界，是本事二識生起緣也，謂本識生起以無明為緣，事識生起以境界為緣。秖說二種生緣，不說二種生因，故云不論依住，依住即因也。餘文可見。

Commentary: From "In the sūtra..." downward is the third part, contrasting and analyzing the sūtras and the treatise. Regarding "obtaining production and so forth": without avidyā as perfuming, it would never produce itself; without tathatā as its support, it would never abide of itself. Thus, the three subtle [marks], having arisen following delusion, abide depending on the real. Regarding "the evolving consciousness and so forth": without external cognitive objects to nourish and perfume it, it would never produce itself; without the ālaya as its support, it would never abide of itself. Thus, the evolving consciousness, having arisen following external objects, abides depending on the root consciousness. It is like waves: without wind, they would never produce themselves; without water, they would never abide of themselves; therefore they arise depending on the wind and abide depending on the water. From "Now, this..." downward directly clarifies the treatise's intent. Regarding "conditions for production": avidyā and cognitive objects are the conditions for the production of the root and the evolving consciousnesses respectively; that is, the production of the root consciousness takes avidyā as its condition, and the production of the evolving consciousness takes cognitive objects as its condition. It merely speaks of the two kinds of conditions for production, without speaking of the two kinds of causes of production; hence it says "it does not discuss depending and abiding," for depending and abiding are the causes. The rest of the text is clear.