大乘起信論廣釋卷第三．四．五 3.67

3.67

論。以心生至法滅故　釋曰。此結釋所以也。所言境界心妄現者。以無明力不覺心動。由此能現一切境故。故言心生種種法生。即心妄動而言生也。若妄心滅境隨滅故。諸分別識皆滅無餘。故言心滅種種法滅。即心源靜故云滅也。既說此心妄現諸境。即驗諸境唯心無體。問。上以九相結屬無明。今此五識何歸心耶。答。前顯一心成彼生滅。九染相者。功由不覺故。以九相結屬無明。今此因緣和合道理成辨。諸法唯屬於心故。以五意結歸心也。答。隨義增影略而說。非於二處無心無明。

[Treatise:] Because when the mind arises, [various dharmas arise; when the mind ceases, various] dharmas cease. [Commentary:] This concludes and explains the reason. What is called objects falsely manifested by the mind is because, through the power of avidyā, the unawakened mind moves, and due to this is able to manifest all objects; thus it is said that "when the mind arises, various dharmas arise," meaning that it is called arising with reference to the false movement of the mind. If the false mind ceases, objects cease accordingly, and all discriminating consciousnesses cease without remainder; thus it is said that "when the mind ceases, various dharmas cease," meaning that it is called ceasing because the source of the mind is tranquil. Having stated that this mind falsely manifests all objects, it verifies that all objects are mind-only and lack substance. Question: Above, the nine characteristics were concluded to pertain to avidyā; why are these five consciousnesses now returned to the mind? Answer: Above showed the one mind producing that arising and ceasing. As for the nine defiled characteristics, their function derives from non-awakening, so the nine characteristics were concluded to pertain to avidyā. Here, the principle of the confluence of causes and conditions is established: all dharmas belong solely to the mind; therefore the five [aspects of] manas are concluded and returned to the mind. Answer: This is spoken in summary according to the predominance of meaning, not that mind and avidyā are absent in either of the two places.