起信論疏筆削記 3.10

3.10

The "latter meaning" is precisely non-enlightenment. Relying on this non-enlightenment, the mark of karma, etc., arise. These three belong to the stage of the root consciousness; in contrast to the six coarse marks of the subsequent phenomenal consciousness, they are called subtle. Hence the treatise says: "Furthermore, relying on non-enlightenment, three kinds of marks are produced, which are associated with and not separate from that non-enlightenment," etc. "Mark of karma": taking movement as the cause, it acquires its name from two meanings. Hence the treatise says: "First is the mark of karmic avidyā: because relying on non-enlightenment the mind moves, it is called karma. Enlightened, it does not move; moving, there is suffering, because the effect is not separate from the cause." "Mark of turning": the former mark of karma turns to reach this stage, becoming that which can see. Hence the treatise says: "Second is the mark of that which can see: because relying on movement it can see; not moving, there is no seeing." "Mark of manifestation": because relying on the cognizing mind, it brings forth the cognized object. Hence the treatise says: "Third is the mark of objective realms: because relying on that which can see, objective realms falsely manifest; apart from seeing, there are no objective realms." The note "self-substance...": because Consciousness-Only states that when the self-substance of defiled consciousness arises, it transforms to resemble two divisions: resembling that which cognizes is named the vision division; resembling that which is cognized is named the image division. Although the texts differ, the meaning is the same; hence the note correlates them now. The "self-substance" is precisely the self-verifying division.