大乘起信論廣釋卷第三．四．五 4.18

4.18

[Treatise:] The two kinds of objects... because of the meaning [of avidyā as the cause].
[Commentary:] Next is the explanation of what they depend on. Herein there are two [parts]: first, explaining in the forward order the conditions for arising; later, revealing the meaning in the reverse order. This is the first. In the text there are two senses: the general condition and the specific causes. Generally speaking, both the coarse and the subtle consciousnesses arise by depending on the entrenchment of avidyā (avidyā-vāsanā-bhūmi). Because fundamental avidyā perfuses, giving rise to the three subtleties, manifesting the objects of the six sense-dusts, and in turn giving rise to the three coarsenesses. Therefore the treatise says: 'Both kinds of arising and ceasing exist by depending on the perfuming of avidyā.' Specifically speaking, depending on avidyā, the three kinds of subtle mind arise; depending on the conditions of objects, the three coarse minds arise. Therefore it says, 'Depending on the cause is because of the meaning of non-awakening,' and so forth. Here the text is abridged, each time adducing only one cause. If explained fully, as the Laṅkāvatāra-sūtra says: 'Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness; grasping various sense-dusts and beginningless perfuming of false characteristics are the causes of the phenomenal consciousness of discrimination.' 'Inconceivable perfuming' means that fundamental avidyā is able to perfume tathatā, which is an unperfumable place. 'Inconceivable transformation' means that the mind of tathatā receives the perfuming of avidyā, and though untransformable, it transforms. Furthermore, perfuming is non-perfuming, and non-perfuming is perfuming; transformation is non-transformation, and non-transformation is transformation; this is also called inconceivable perfuming and transformation. That which in the Śrīmālā-sūtra is 'untainted yet tainted, tainted yet untainted, and difficult to comprehend' refers to inconceivable perfuming and transformation. Because this perfuming and transformation are extremely subtle and concealed, the mode of activity of the manifesting consciousness that arises is subtle; having no [dualistic] object, it forms the non-corresponding mind. Within this there are also the evolving consciousness and karmic consciousness; mentioning the coarse to subsume the subtle, it speaks only of the manifesting consciousness. The 'various sense-dusts' are the objects manifested by this manifesting consciousness; they in turn are able to stir the ocean of mind of that manifesting consciousness to raise the waves of consciousness. 'Beginningless false arising' is the branch avidyā. From beginningless time it perfumes the fundamental consciousness, serving as a condition to bring forth the phenomenal consciousness; the deluded mind makes false discriminations regarding the objects of the six sense-dusts. Because the deluded faculties and sense-dusts are coarse and evident, the phenomenal consciousness of discrimination that arises has a coarse and evident mode of activity, forming the corresponding mind. Intending to clarify that the manifesting consciousness arises depending on inconceivable perfuming and abides depending on inconceivable transformation, while the phenomenal consciousness of discrimination arises depending on the condition of objects and abides depending on the cause of false perfuming, now the treatise text is abridged and does not speak of causes for abiding; hence regarding the subtle it speaks only of avidyā, and regarding the coarse it adduces only the condition of objects.