大乘起信論廣釋卷第三．四．五 3.52

3.52

論。復次生滅至意識轉故　釋曰。廣釋立中心生滅竟。次釋因緣。於中有二。先明生滅依因緣義。後釋所依因緣體相。初中亦二。初總標。後別釋。此初也。有義。生滅即是眾生。言因緣者即心意識。心謂黎耶。意謂末那。識謂六識。六皆依意總名意識。生滅眾生依心意識而得生起。故言謂眾生依心意意識轉。有義。此說理極麁淺。心意意識自為生滅。如何說是生滅因緣。若彼眾生名生滅者。此心意識應非生滅。應言生滅。即前七識因緣即是本識種為現。本識中種為生滅因。識體現行為生滅緣。謂諸眾生依本識心有意意識七識生起。故言依心意意識轉。有義。此說理亦未圓。乃說法相大乘義故。即黎耶識自待因緣。應知八識總名生滅。言因緣者。有其三種。一者黎耶心體不守自性。是生滅因。根本無明熏動心體。是生滅緣。依此因緣依此因緣成黎耶識。二者現識心體復起麁識。是生滅因。外妄境界熏起諸識。是生滅緣。依此因緣起六麁相成其事識。三者以前因緣為生滅因。以後因緣為生滅緣。本末相依不相離故麁細鎔融唯一心。故依此因緣理方圓。顯諸生滅相。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。此假者眾生於一心即有五意及意識起。故言眾生依心意意識轉。

Treatise: "Furthermore, arising and ceasing [...] evolves because of the mental consciousness." Commentary: The extensive explanation of the mind as arising and ceasing within the thesis has been completed. Next is the explanation of causes and conditions. In this there are two parts: first, clarifying the meaning of arising and ceasing relying on causes and conditions; second, explaining the substance and characteristics of the causes and conditions relied upon. The first part also has two sections: first, the general introduction; second, the specific explanation. This is the first.

There is an interpretation: "Arising and ceasing" refers to sentient beings. "Causes and conditions" refers to the mind (citta), the manas, and consciousness (vijñāna). "Mind" means the ālayavijñāna; "manas" means the manas-consciousness; "consciousness" means the six consciousnesses. Because all six rely on the manas, they are collectively called "mental consciousness" (mano-vijñāna). Arising and ceasing sentient beings come to arise dependent upon the mind, manas, and consciousness; therefore, it is said that "sentient beings evolve dependent upon the mind, manas, and mental consciousness."

There is an interpretation: This statement's principle is extremely coarse and shallow. The mind, manas, and consciousness are themselves arising and ceasing; how could they be called the causes and conditions of arising and ceasing? If those sentient beings are called arising and ceasing, then this mind, manas, and consciousness should not be arising and ceasing. One should say that "arising and ceasing" refers to the preceding seven consciousnesses; the cause and condition is the seeds in the fundamental consciousness becoming actual manifestations. The seeds within the fundamental consciousness are the cause of arising and ceasing, and the actual manifestations of the consciousness-substance are the conditions of arising and ceasing. That is to say, sentient beings rely on the fundamental consciousness-mind to give rise to the seven consciousnesses of manas and mental consciousness; therefore it is said that they "evolve dependent upon the mind, manas, and mental consciousness."

There is an interpretation: The principle of this explanation is also not yet complete, because it only speaks of the doctrine of the Mahāyāna of Dharma-characteristics (Faxiang). The ālayavijñāna itself depends on causes and conditions; one should know that all eight consciousnesses are collectively called "arising and ceasing." As for "causes and conditions," there are three kinds: First, the mind-substance of the ālayavijñāna does not maintain its self-nature—this is the cause of arising and ceasing; fundamental avidyā perfuses and stirs the mind-substance—this is the condition of arising and ceasing. Relying on these causes and conditions, the ālayavijñāna is formed. Second, the mind-substance of the manifesting consciousness further gives rise to coarse consciousnesses—this is the cause of arising and ceasing; external deluded sensory objects perfuse and arouse the various consciousnesses—this is the condition of arising and ceasing. Relying on these causes and conditions, the six coarse characteristics arise to form the phenomenal consciousness. Third, taking the former causes and conditions as the cause of arising and ceasing, and taking the latter causes and conditions as the condition of arising and ceasing. Because the fundamental and the derivative mutually rely on each other and are not separated, the coarse and the subtle fuse together into only the one mind. Therefore, relying on these causes and conditions, the principle is finally complete. It reveals that the various characteristics of arising and ceasing aggregate and arise to form a provisional entity; hence it is called "sentient beings." Relying solely on the mind-substance, it is therefore said, "relying on the mind"—that is, the mind of the ālayavijñāna's own characteristic. In this provisional sentient being, within the one mind there arise the five manas and the mental consciousness; therefore it is said, "sentient beings evolve dependent upon the mind, manas, and mental consciousness."