起信論疏筆削記 17.39

17.39

發心相中，疏　二智所依等者，此二種智，本從彼識之所顯生，故說為依，非謂現今能與二智為體。問：二智是淨，梨耶是染，云何淨智依染識生耶？答：以有染心故，翻此染心得成淨智。若本無染，淨亦不生，故前云：以有不覺妄想心故，能知名義，為說真覺。若離不覺之心，則無真覺自相可說。廣如隨染本覺二相中明也。又梨耶是染淨和合，淨智依生，故無疑也。又若隨相所明，謂梨耶本有二智種子，從無始來，以本識為依止處，故云所依也。理實等者，既言梨耶，合通三細。今但言業識者，意在舉細攝麁、舉本攝末也。亦可現相八地盡，轉相九地盡，盡相十地盡，業相最通，故標通者，斯則於諸菩薩無所屈矣。

Regarding the characteristics of generating the mind, the commentary states: "That upon which the two wisdoms rely..." These two kinds of wisdom originally manifest and arise from that consciousness, so it is said to be their "reliance"; it does not mean that it currently serves as the substance of the two wisdoms. Question: The two wisdoms are pure, while the ālayavijñāna is defiled; how can pure wisdom arise relying on a defiled consciousness? Answer: Because there is a defiled mind, turning this defiled mind over enables the accomplishment of pure wisdom. If there were originally no defilement, the pure would also not arise. Hence it was stated earlier: "Because there is the mind of unawakened deluded thought, one is able to know names and meanings and preach true enlightenment. If one is free from the unawakened mind, there are no personal characteristics of true enlightenment that can be spoken of." This is explained in detail in [the section on] the two characteristics of original enlightenment that conforms to defilement. Furthermore, the ālayavijñāna is a combination of defiled and pure, so pure wisdom arising in reliance on it is without doubt. Alternatively, if explained according to characteristics, the ālayavijñāna originally possesses the seeds of the two wisdoms, which from beginningless time have taken the fundamental consciousness as their support; hence it is called "that upon which they rely." The commentary states: "In actual principle..." Since it mentions the ālaya, it should encompass all three subtle marks. Now it speaks only of the karmic consciousness because the intention is to present the subtle to subsume the coarse, and to present the root to subsume the branches. Alternatively, the manifesting mark is exhausted at the eighth bhūmi, the transforming mark is exhausted at the ninth bhūmi, and the mark of exhausting is exhausted at the tenth bhūmi; the karmic mark is the most pervasive, so by specifying what is pervasive, no bodhisattva is slighted.