大乘起信論廣釋卷第三．四．五 3.67

3.67

[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.