大乘起信論廣釋卷第三．四．五 3.68

3.68

[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.