大乘起信論廣釋卷第三．四．五 3.35

3.35

論。二者能見至則無見　釋曰。言能見者。即是轉相。依前業識轉成能見。故言以依動故能見。若性靜門則無能見故。云不動即無見也。反顯能見必依動義。如是轉相雖是能緣。以境微細猶未辨之。如攝論云。意識緣三世境及非三世境。是則可知此識所緣境不可知。境不可知者。以無可知境故。如說十二因緣始不可知義。此依本識轉相說也。

Treatise: "Second is active seeing... then there is no seeing." Commentary: Saying "active seeing" is the characteristic of manifestation. Dependent on the preceding karmic consciousness, it turns to become active seeing. Therefore it says, "Because it relies on motion, it actively sees." If [viewed through] the gate of essential stillness, there is no active seeing; hence it says, "If it does not move, then there is no seeing." This inversely reveals the meaning that active seeing necessarily relies on motion. Although this characteristic of manifestation is an active grasper, because its object is subtle, it is not yet discerned. As the Mahāyānasaṃgraha says: 'The mental consciousness cognizes objects of the three periods of time and non-temporal objects, so these can be known. The cognized objects of this consciousness cannot be known.' That its objects cannot be known is because there is no knowable object, just as it is said that the beginning of the twelve links of dependent origination cannot be known. This is spoken based on the characteristic of manifestation of the fundamental consciousness.