大乘起信論內義略探記 1.37

1.37

初略說者，因緣者，梨耶者心體不守自性，是生滅因。外妄境界動起識浪，是生滅緣。又心體是為因，梨耶二義中不覺義是為緣。依是二義，以顯因緣。諸識生滅，相集而生，故名眾生，而無別體，唯依心體。故論云「依心、意、意識轉故。」此即明心體是所依，意、意識即是能依也。轉者，起也。依心者，表因。依梨耶者，此即明依心內無明具因緣故。五種意中，初三在本識位，後二在事識細分位。體本識中，若子細論，有四種識：一真識，亦名自相，亦名智相；二業識，亦名業相，亦業相識；三轉識，亦名轉相，亦名轉相識；四現識，亦名現相，亦名現相識；五智識，亦名智相；六相續識，亦名相續相。初真識者，不藉他成；智相者，有覺照性。業識者，從靜起動。轉識者，從內而向外。現識者，從轉現境。智識者，依妄境界分別染淨。相續者，依諸業因，苦果不斷也。此六品表體，故通名為相；各有神解，不同虛空，故通名識。此六義中，初一所依，從五能依，又是以第為能所依。又初一不變義，後五隨緣義。又初二梨耶自體分；次二梨耶見相二分；後二事識，細分見相二分。事識二說：一云，事識是六識。所以知者，《楞伽》中舉外境說故也。一云，是七轉識，第七亦與慧數相應，緣外境故。所以知者，《夫人經》云「於此六識及心法智，此七法剎那不住。」此言心法智者，即慧數。又金鼓緣中「意根分別，一切諸法」等。如是心體者，此五用對諸境界，能生意識，此中意識即是第六。唯約生後義，通皆入意識中攝耳。

First, speaking briefly: regarding causes and conditions, the essence of the mind of the ālayavijñāna does not abide by its own nature, which is the cause of arising and ceasing; external deluded cognitive objects stir up the waves of consciousness, which is the condition of arising and ceasing. Furthermore, the essence of the mind is the cause, and the aspect of non-awakening among the two aspects of the ālayavijñāna is the condition. Relying on these two meanings, causes and conditions are revealed. The arising and ceasing of the various consciousnesses gather together in aspects to arise, hence they are called sentient beings; yet they have no separate essence, relying solely on the essence of the mind. Therefore the treatise says: 'Because they evolve relying on mind, mental consciousness, and mental consciousness.' This clarifies that the essence of the mind is that which is relied upon, and mental consciousness and the mental consciousness are those that rely. 'Evolving' means arising. 'Relying on the mind' expresses the cause. 'Relying on the ālayavijñāna' clarifies that relying on the avidyā within the mind possesses both causes and conditions. Among the five kinds of mental consciousness, the first three are in the stage of the fundamental consciousness, and the latter two are in the subtle division of the consciousness of phenomena. In the essence of the fundamental consciousness, if analyzed in detail, there are four kinds of consciousness: first, the true consciousness, also called the self-aspect, also called the gnosis-aspect; second, the karma-consciousness, also called the karma-aspect, also called the karma-aspect consciousness; third, the evolving consciousness, also called the evolving aspect, also called the evolving-aspect consciousness; fourth, the manifesting consciousness, also called the manifesting aspect, also called the manifesting-aspect consciousness; fifth, the gnosis consciousness, also called the gnosis aspect; sixth, the continuing consciousness, also called the continuous aspect. The first, the true consciousness, does not depend on others for its completion; the gnosis-aspect possesses the nature of awakening illumination. The karma-consciousness moves from stillness. The evolving consciousness goes from inside to outside. The manifesting consciousness manifests objects from evolution. The gnosis consciousness discriminates defilement and purity relying on deluded cognitive objects. The continuing [consciousness] maintains suffering results without interruption relying on various karmic causes. These six varieties express the essence, so they are generally named 'aspects'; each possesses spiritual understanding and is not like empty space, so they are generally named 'consciousnesses'. Among these six meanings, the first is that which is relied upon, and the following five are those that rely; furthermore, they act mutually as that which relies and that which is relied upon. Furthermore, the first represents the unchanging meaning, and the latter five represent the meaning of according with conditions. Furthermore, the first two are the self-substance division of the ālayavijñāna; the next two are the perceiving and perceived divisions of the ālayavijñāna; the latter two are the subtle perceiving and perceived divisions of the consciousness of phenomena. Regarding the consciousness of phenomena, there are two theories: one says that the consciousness of phenomena refers to the six consciousnesses. The reason this is known is that in the Laṅkāvatāra, it is explained by adducing external objects. The other says that it refers to the seven evolving consciousnesses, because the seventh also associates with the mental factor of discernment and cognizes external objects. The reason this is known is that the Śrīmālādevī-sūtra says: 'Regarding these six consciousnesses and the gnosis of mental phenomena, these seven dharmas do not abide for a single kṣaṇa.' The mention here of the 'gnosis of mental phenomena' refers precisely to the mental factor of discernment. Furthermore, in the conditions of the Golden Drum: 'The mental faculty discriminates all dharmas,' and so forth. Such being the essence of the mind, these five functions confront various cognitive objects and can generate the mental consciousness; here, the mental consciousness is precisely the sixth. Spoken of solely in terms of the meaning of generating what follows, they are all generally subsumed within the mental consciousness.