大乘起信論裂網疏 3.64

3.64

前六種識總名了別境識，今舉第六，攝前五也。但言一切凡夫者，且約迷染因緣言也。依相續識者，以第七識為染淨依，第七恒與第八俱轉，無始不斷，故名相續識也。執我、我所者，第七但有俱生我執，第六依之遍起分別、俱生我及我所執也。種種妄取六塵境界者，第六或與前五俱起，名為同時意識，則取現在色聲香味觸之境界名為五塵；或唯自起，名為獨頭意識，則取過、現、未來一切境界，若於夢中，則取夢中所現境界，若入禪定，則取四禪、四空所有境界，皆名為法塵也。亦名分離識者，眼識但緣自所變色，乃至身識但緣自所變觸，意識雖能遍緣，而不能知諸塵無性，唯是自心，故名分離識也。亦名分別事識者，六塵妄境名之為事，不知無性之理，故名分別事識也。以依見、愛等熏而增長故者，愛，即六識相應種種鈍使；見，即第六相應種種利使。現行熏成種子，種子復起現行，故增長也。初明迷染因緣竟。

The first six consciousnesses are collectively named the consciousness that perceives sense-objects. Here, mentioning the sixth subsumes the first five. In saying merely 'all ordinary persons', it is spoken tentatively in terms of the conditions of delusion and defilement. 'Relying on the continuous consciousness': because the seventh consciousness serves as the support for defilement and purity; the seventh constantly revolves together with the eighth without interruption from beginningless time, and therefore it is named the continuous consciousness. 'Clinging to self and what belongs to self': the seventh has only the innate grasp of self; relying on it, the sixth universally gives rise to both imputed and innate grasp of self and what belongs to self. 'Falsely grasping various sense-realms of the six dusts': the sixth either arises together with the first five, which is termed 'simultaneous mental consciousness'—then it grasps the present sense-realms of visible forms, sounds, scents, tastes, and tangibles, which are named the five dusts; or it arises purely on its own, which is termed 'solitary mental consciousness'—then it grasps all sense-realms of the past, present, and future; if in dreams, it grasps the realms manifested in dreams; if entering meditative concentration, it grasps all realms of the four dhyānas and the four formless attainments, all of which are named the dust of phenomena. 'Also named the consciousness of separation': the eye consciousness conditions only the forms transformed by itself, up to the body consciousness which conditions only the tangibles transformed by itself; although mental consciousness can universally condition [all objects], it cannot know that the various dusts have no nature of their own and are merely one's own mind, and therefore it is named the consciousness of separation. 'Also named the consciousness that distinguishes phenomena': the false realms of the six dusts are called 'phenomena'; not knowing the principle of their lack of self-nature, it is therefore named the consciousness that distinguishes phenomena. 'Because it grows through being perfumed by views, craving, and the like': craving refers to the various blunt defilements associated with the six consciousnesses; views refer to the various sharp defilements associated with the sixth consciousness. Active manifestations perfume and form seeds, and the seeds again give rise to active manifestations; thus it grows. The first part, explaining the conditions of delusion and defilement, is concluded.