大乘起信論略述 1.128

1.128

論。復次生滅至意識轉故　述曰。上來廣釋立義分中是心生滅。次下第二釋其因緣。於中有二。先明生滅依因緣義。後顯所依因緣體相。於中亦二。初總標。後別釋。此初標也。謂前九種生滅因緣總有二種。一者黎耶心體不守自性。是生滅因。根本無明熏習心體。是生滅緣。依此因緣起三細相成黎耶識。二者無明住地諸染根本是生滅因。外妄境界熏起識浪是生滅緣。依此因緣起六麁相成其事識。依斯二義以顯因緣業轉現等諸生滅相。聚集而生而為假者。故名眾生。唯依心體故言依心。即是黎耶自相心也。此假者眾生依於一心即有五意及意識起。故言眾生依心意意識轉。

The treatise says: "Furthermore, arising and ceasing [...] the consciousness of the mind evolutes."

The commentary says: Above, the mind in terms of arising and ceasing in the thesis section was extensively explained. Next below is the second [part], explaining its causes and conditions. In this there are two: first, clarifying the meaning of arising and ceasing based on causes and conditions; later, revealing the essence and aspects of the relied-upon causes and conditions. In this there are also two: first a general introduction, and later a specific explanation. This is the initial introduction. That is, the causes and conditions of the preceding nine kinds of arising and ceasing are of two general types. First, the essence of the ālayavijñāna mind does not keep its own nature; this is the cause of arising and ceasing. Fundamental avidyā perfumes the mind's essence; this is the condition of arising and ceasing. Based on these causes and conditions, the three subtle aspects arise, forming the ālayavijñāna. Second, the ground of dwelling in avidyā is the root of all defilements; this is the cause of arising and ceasing. External deluded objects perfume and stir the waves of consciousness; this is the condition of arising and ceasing. Based on these causes and conditions, the six coarse aspects arise, forming its empirical consciousness. Based on these two meanings, in order to reveal causes and conditions, the various arising and ceasing aspects such as karma, evolving, and manifesting gather and arise to constitute a conventional entity; hence it is called "sentient being." Relying solely on the mind's essence, it says "based on the mind," which is the mind of the ālayavijñāna's own aspect. This conventional sentient being, based on the one mind, gives rise to the five manas and the mental consciousness; hence it says "sentient beings, based on the mind and manas, have the consciousness of the mind evoluting."