大乘起信論內義略探記 1.39

1.39

Third, broadly explaining its meaning: First, karma-consciousness is the first of the three subtle aspects, the first of the four characteristics, and the sixth of the six defilements; meaning that fundamental avidyā is non-origination (samudaya) and karma-consciousness is non-suffering (duḥkha), non-suffering and non-origination not being separate at any time. However, although this karma-consciousness has arising and ceasing, it is the most subtle, where subject and object are not yet divided, and avidyā is likewise so. Therefore the *Lakṣaṇa-śāstra (Wuxiang lun) says: "Question: What are the characteristic and the objective realm of this consciousness? Answer: The characteristic and the objective realm cannot be distinguished; they are one essence without difference. Question: If so, how is it known to exist? Answer: It is known to exist through phenomena; this consciousness can produce all afflictions, karma, and retributive fruits. Just as avidyā constantly arises, can this avidyā be distinguished? If it can be distinguished, it is not called avidyā; if it is not distinguished, it might then be nonexistent, yet it is existent and not nonexistent. It is also known that avidyā exists through phenomena such as desire and anger. The fundamental consciousness is likewise so." The *Abhidharma-sūtra contains the same explanation. These passages are specifically spoken with regard to karma-consciousness. The meanings of the remaining consciousnesses are complex, so they are set aside for now; they can be known by inference.