起信論疏筆削記 9.22

9.22

生相下，二、廣釋，四：今初。業相者，標名。謂由下，釋相。以無明下，結成，表此先無，故名生相。甚深下，別歎。下文下，引證，即生滅因緣中文。即下文下，類攝。初一即業相，後一即根本業不相應染，第一即業識。此等下，都結。但以所說為門不同，而法體是一，故皆攝之。為門不同者，九相是明不覺，五意六染是明生滅因緣，但五意是生因緣，六染是滅因緣也。由義異故，名字不同，及說處亦別；以體同故，故通攝也。下諸段標、釋、結、攝，例此。

"Mark of arising..." below: Second, detailed explanation, in four parts. Now, the first: "Mark of karma" designates the name. Below "It means by..." explains the mark. Below "Through avidyā..." concludes it, indicating that this did not exist previously, and hence is called the mark of arising. Below "Extremely deep..." separately praises it. Below "The subsequent text..." adduces proof, which is the text in the conditions of production and destruction. Below "namely the subsequent text..." categorizes and subsumes. The first one is the mark of karma, the latter one is the fundamental karmic non-corresponding defilement, and the first is the karmic consciousness. Below "These..." concludes the whole. It is simply because the gates through which they are expounded are different, yet the essence of the dharma is one, that they are all subsumed together. "The gates through which they are expounded are different": the nine marks explain non-enlightenment; the five consciousnesses and six defilements explain the conditions of production and destruction, except that the five consciousnesses are the conditions of production, while the six defilements are the conditions of destruction. Because the meanings differ, the names are not the same, and the places of exposition are also distinct; because their essence is identical, they are comprehensively subsumed. The designations, explanations, conclusions, and subsumptions in the subsequent sections follow this example.