大乘起信論裂網疏 5.95

5.95

真心者，六、七二識相應之根本智也。無有分別者，念念證真也。方便心者，六、七二識相應之後得智也。任運利他者，念念起用，令前五識同成化用也。業識心者，第八異熟識也。微細起滅者，無明種子猶未盡故，以智內熏，令其漸滅，智種分起，惑種分滅，正所謂不思議變易生死之相也。此中真心，即是前正直心。此方便心，即前深重、大悲兩心。此業識心，即前三心之根本依。前明信成就發心，單約能發，故三心皆是妙觀察智之功。今明證中所有心相，義兼能所，故與前有開合詳略之不同也。初明分證竟。

The 'true mind' is the fundamental wisdom associated with the sixth and seventh consciousnesses. 'Free of conceptual discrimination' means realizing the true from thought-moment to thought-moment. The 'expedient mind' is the subsequently attained wisdom associated with the sixth and seventh consciousnesses. 'Effortlessly benefiting others' means that from thought-moment to thought-moment it activates functions, causing the front five consciousnesses to equally accomplish transformative functions. The 'karmic consciousness mind' is the eighth maturation consciousness. 'Subtly arising and ceasing' means that because the seeds of ignorance are not yet exhausted, internal perfuming by wisdom causes them to gradually cease; as seeds of wisdom partially arise, seeds of delusion partially cease, which is precisely what is called the mark of inconceivable inconceivable transformation saṃsāra. Here, the true mind is the aforementioned upright mind. This expedient mind is the two aforementioned minds of profound gravity and great compassion. This karmic consciousness mind is the fundamental support of the three preceding minds. Previously, in clarifying the generation of aspiration upon the completion of faith, it was treated solely in terms of that which is capable of generating [the mind]; hence all three minds were functions of the wondrously observing wisdom. Now, in clarifying the mental marks present within realization, the meaning encompasses both the subjective and the objective; thus there are differences in division and combination, detail and brevity, from before. The first part, clarifying partial realization, is concluded.