大乘起信論廣釋卷第三．四．五 3.68

3.68

論。言意識者即此相續識　釋曰。次顯意識。於中有二。初標。後釋。此初也。明此生起雖麁細殊同是一識更無別體故。即指前第五識相故。言即此相續識也。前勝細分法執相應所止義門則說為意。此約能起見愛麁惑從前起門說名意識。意之識故名為意識。而新論言。一切凡夫依相續識執我等者。即是依前相續法執一切凡夫執我我所。論說我執我等者。即是依前相續法執。一切凡夫執我我所。論說我執依法執起如。要迷杌方謂人。故非謂迷於續本識。凡夫依此執我我所。有此說者皆為謬釋。

[Treatise:] The mental consciousness is this continuing consciousness. [Commentary:] Next is the presentation of the mental consciousness. There are two parts: first, stating [it]; second, explaining [it]. This is the first. It clarifies that although its arising differs in coarseness and subtlety, it is the same single consciousness and has no separate substance; thus it directly points to the previous fifth characteristic of consciousness, hence stating "is this continuing consciousness." The previous, subtle aspect, associated with attachment to dharmas, is called manas in terms of being the locus of abiding. This, in terms of being able to give rise to the coarse afflictions of views and craving, is called mental consciousness from the perspective of arising from the former. Being the consciousness of manas, it is called mental consciousness. Now, the new translation says: "All ordinary persons, relying on the continuing consciousness, grasp at a self, etc." That is to say, relying on the previous continuing attachment to dharmas, all ordinary persons grasp at self and what belongs to self. When the treatise says grasping at a self, etc., it means that relying on the previous continuing attachment to dharmas, all ordinary persons grasp at self and what belongs to self. The treatise says that the attachment to self arises based on the attachment to dharmas, just as one must mistake a post before mistaking it for a person; it does not mean mistaking the continuing fundamental consciousness so that ordinary persons rely on it to grasp at self and what belongs to self. Any who make such an explanation are all erroneous.