大乘起信論內義略探記 1.41

1.41

問：如是五意，何因方起？答。真妄和合，方二因起，故《楞伽》云「大慧！不思議薰及不思議變，是現識因。取種種塵及無始妄想心薰，是分別事識因。」解云：以本末為二因。不思議薰者，無明能薰，真如不可薰。受而能熏故，有熏即不盡，不盡之熏名不思議薰。不思議變者，真如心受無明薰，不可變異而變異，又變即不變，不變名不思議。然此薰變甚深且隱，故所起現識行相微細，於中亦有轉識、業識，舉麁兼細，故但云現識。取種種塵者，即此現識所現種種境界，還動心海，起事識浪。無始妄想薰者，即彼和合心海之中妄念習舉，無始以來熏習不斷，未離念故。此麁及念薰動心海，種種識生。以妄念及麁塵且顯故，其所起事識行相麁顯，成相相應心。欲明現識依不思議薰得生、依不思議變得住，事識依境界得生、依心海得住，今此論中但說生緣不論依住，故細中唯說無明熏，麁中單舉境界緣也。又生得住地無明為因，本識起以作得住地，無明為因，事識起。又十卷經云「有四種因，眼等得生」等也。

Question: By what causes do these five kinds of mental consciousness arise? Answer: It is only when the true and the false unite that they arise from two causes. Therefore the Laṅkāvatāra-sūtra says: "Mahāmati! Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense-objects and the perfuming of the beginningless mind of false imagination are the causes of the phenomenon-discriminating consciousness." The explanation says: The root and the branch are taken as the two causes. Inconceivable perfuming means that avidyā can perfume, while tathatā cannot be perfumed. Because it receives and yet can perfume, that which is perfumed is inexhaustible; inexhaustible perfuming is called 'inconceivable perfuming.' Inconceivable transformation means that when the mind of tathatā receives the perfuming of avidyā, though unalterable, it alters; moreover, altering is non-altering, and non-altering is called 'inconceivable.' However, this perfuming and transformation are extremely profound and hidden, so the operational aspect of the manifesting consciousness that arises is subtle; within it are also evolving consciousness and karma-consciousness, but coarse [aspects] are mentioned to subsume the subtle, so it only says 'manifesting consciousness.' Grasping various sense-objects means that the various objective realms manifested by this manifesting consciousness in turn stir the ocean of the mind, raising the waves of the consciousness of phenomena. Beginningless perfuming of false imagination means the habitual arising of false thoughts within that ocean of the composite mind, continuously perfuming from beginningless time, because it has not yet become free from thoughts. These coarse [objects] and thoughts perfume and stir the ocean of the mind, producing various consciousnesses. Because false thoughts and coarse sense-objects are manifest, the operational aspect of the consciousness of phenomena that arises is coarse and manifest, becoming a mind associated with characteristics. To clarify: the manifesting consciousness is born relying on inconceivable perfuming and abides relying on inconceivable transformation; the consciousness of phenomena is born relying on the objective realm and abides relying on the ocean of the mind. Now in this śāstra, it only speaks of the conditions for arising and does not discuss abiding; therefore, regarding the subtle, it only speaks of the perfuming of avidyā, and regarding the coarse, it merely adduces the condition of the objective realm. Furthermore, with the avidyā of the innate ground of abiding as cause, the fundamental consciousness arises; with the avidyā of the produced ground of abiding as cause, the consciousness of phenomena arises. Moreover, the ten-fascicle sūtra says: "Due to four kinds of causes, the eye[-consciousness] and so forth are able to arise," and so forth.