大乘起信論 生滅因緣・意與意識
這一段裡有一句話，寫的是每個人每天都在經歷的事：
「能令現在已經之事忽然而念，未來之事不覺妄慮。」
已經過去的事，忽然就浮上來了。還沒發生的事，不知不覺就開始擔憂。
論主寫這一句，不是在描寫心情。他是在給一樣東西定位。
那樣東西叫相續識
它是「意」的第五個名字，而它有三件工作：
「以念相應不斷故」——讓念頭不斷。
「住持過去無量世等善惡之業令不失故」——把過去的業保存住，不讓它散失。
「復能成熟現在未來苦樂等報無差違故」——讓果報成熟而不錯亂。
那些沒來由的回想與掛慮，就是它在工作。
而它是走到第五步才成的
論主把「意」拆成五個名字，一步一步：
業識——「謂無明力不覺心動故」。最初只是一個動。
轉識——「依於動心能見相故」。出現一個能看的。
現識——「猶如明鏡現於色像」，而且「隨其五塵對至，即現無有前後」。它不經過同意，也不排隊。
智識——「謂分別染淨法故」。價值判斷從這裡進來。
相續識——就是上面那個。
動 → 能見 → 現境 → 分別 → 相續。愈往後愈像「我」，而最前面那一步只是一個動。
而那個動，不是自己動的
有一種讀法在這裡補了一句極要緊的話：心不會自己動起來，它動一定是有緣的。
那個忽然冒出來的念頭，不是自己要它來的。
拆得這麼細，用意只有一個
有次第的東西才可逆。
若迷是一團渾沌，無從下手；既然它是一層一層搭起來的，就有可以鬆開的地方。
而下手處在哪裡？「依因者，不覺義故；依緣者，妄作境界義故。」——「若因滅則緣滅」。
在因，不在緣。
六種染心，是一張退場表
執相應染（二乘解脫及信相應地離）→ 不斷相應染（淨心地究竟離）→ 分別智相應染（無相方便地究竟離）→ 現色不相應染（色自在地離）→ 能見心不相應染（心自在地離）→ 根本業不相應染（入如來地離）。
愈粗的愈早離，愈細的愈晚離。
現在離不開的那些，本來就不是這個階段該離開的。
而第一念怎麼來的，論主沒有說
「以不達一法界故心不相應，忽然念起名為無明。」
只說「忽然」。
他沒有替它安一個原因——安得出原因，那個原因就比無明更根本了。
而這件事他先說明過：「此義唯佛能知。」
最後有人問了一個很尖的問題
「若心滅者，云何相續？若相續者，云何說究竟滅？」
答：「所言滅者，唯心相滅，非心體滅。」
「唯癡滅故心相隨滅，非心智滅。」
修行不是把自己修沒了。滅的是相，不是體；滅的是癡，不是智。
回到最前面那一句：那些忽然浮上來的、不覺擔憂的——要滅的是它們的相續，不是那個在回想與擔憂的心。
One line in this passage names an experience that visits almost everyone every day:
“It can cause events already past in the present life suddenly to be remembered and future events unwittingly to be worried over in delusion.”
Something already over suddenly surfaces. Something not yet happened quietly becomes a worry.
The author is not describing a mood. He is locating a process.
That Process Is Called the Continuing Consciousness
It is the fifth name of mentation and has three tasks:
It “corresponds with thoughts without interruption” — thought continues.
It “holds in place the good and evil karma of immeasurable past lives and keeps it from being lost” — what has passed is preserved.
It “brings the present and future effects of suffering and pleasure to maturity without error” — effects ripen without confusion.
Unbidden memory and anticipatory worry show that continuity at work.
It Appears Only at the Fifth Step
The treatise divides mentation into five names, one after another:
The karmic consciousness — through the power of ignorance, mind moves. At first there is only movement.
The evolving consciousness — in dependence upon movement, a seer appears.
The manifesting consciousness — like a bright mirror manifesting forms and images, it presents the five objects without before or after. It asks no consent and waits in no queue.
The discerning consciousness — defiled and pure are divided. Valuation enters.
The continuing consciousness — the layer named above.
Movement → seeing → manifestation → discrimination → continuity. The farther down the sequence, the more it resembles an “I”; at the beginning there was only movement.
That Movement Does Not Start Itself
One ancient reading makes a decisive point: mind does not arise by itself; when it arises, it must do so through a condition.
The thought that suddenly appears did not summon itself.
Why Divide It So Finely
Only what has an order can be reversed.
If delusion were an undifferentiated mass, there would be nowhere to begin. Because it is assembled one layer at a time, there are places where it can be loosened.
Where is the place to begin? “The cause is the meaning of non-awakening; the condition is the meaning of deludedly constructing an object-realm.” And “when the cause ceases, the condition ceases.”
At the cause, not merely at the condition.
Six Defiled Minds Form a Table of Exits
The defiled mind of grasping, associated, is left behind through the liberation of the two vehicles and at the stage corresponding to faith → the defiled mind of unceasing continuity, associated, at the stage of the pure mind → the defiled mind of discriminating knowing, associated, at the stage of skillful means without marks → the defiled mind of manifesting form, unassociated, at the stage of mastery over form → the defiled mind of the seeing mind, unassociated, at the stage of mastery over mind → the defiled mind of root activity, unassociated, upon entry into the stage of the Tathāgata.
The coarser leaves earlier; the subtler leaves later.
What cannot yet be left behind may not belong to the stage at which it can be left behind.
The Treatise Does Not Explain Where the First Thought Came From
“Because the one dharma-realm is not penetrated, mind does not correspond; a thought suddenly arises, and this is called ignorance.”
It says only suddenly.
No further cause is assigned. If such a cause could be established, it would be more fundamental than ignorance.
The limit has already been stated: only a buddha knows this meaning.
A Final, Sharp Question
“If mind ceases, how can it continue? If it continues, how can one speak of its ultimate cessation?”
The answer: “The cessation spoken of is only the cessation of the marks of mind, not the cessation of the substance of mind.”
And again: “Only when delusion ceases do the marks of mind cease along with it; it is not the wisdom of mind that ceases.”
Practice is not erasing oneself. Marks cease, not substance; delusion ceases, not wisdom.
Return to the opening line. What suddenly surfaces and what is worried over unawares — their continuity is what ceases, not the mind in which remembering and worry appeared.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》〈生滅因緣・意與意識〉· 大正藏 T32n1666〔起 T32 0577b03〕。段／行首〔T32 …〕＝大正藏頁・欄・行錨。
〔T32 0577b03〕復次，生滅因緣者，所謂眾生依心，意、意識轉故。此義云何？以依阿梨耶識說有無明不覺而起，能見、能現、能取境界，起念相續，故說為意。此意復有五種名。云何為五？一者、名為業識，謂無明力不覺心動故。二者、名為轉識，依於動心能見相故。三者、名為現識，所謂能現一切境界，猶如明鏡現於色像；現識亦爾，隨其五塵對至，即現無有前後，以一切時任運而起常在前故。四者、名為智識，謂分別染淨法故。五者、名為相續識，以念相應不斷故，住持過去無量世等善惡之業令不失故，復能成熟現在未來苦樂等報無差違故，能令現在已經之事忽然而念，未來之事不覺妄慮。是故三界虛偽唯心所作，離心則無六塵境界。此義云何？以一切法皆從心起妄念而生，一切分別即分別自心，心不見心無相可得。當知世間一切境界，皆依眾生無明妄心而得住持，是故一切法，如鏡中像無體可得，唯心虛妄。以心生則種種法生，心滅則種種法滅故。 復次，言意識者，即此相續識，依諸凡夫取著轉深計我我所，種種妄執隨事攀緣，分別六塵名為意識，亦名分離識。又復說名分別事識，此識依見愛煩惱增長義故。依無明熏習所起識者，非凡夫能知，亦非二乘智慧所覺。謂依菩薩，從初正信發心觀察，若證法身得少分知，乃至菩薩究竟地不能知盡，唯佛窮了。何以故？是心從本已來自性清淨而有無明，為無明所染，有其染心。雖有染心而常恒不變，是故此義唯佛能知。所謂心性常無念故名為不變，以不達一法界故心不相應，忽然念起名為無明。染心者有六種。云何為六？一者、執相應染，依二乘解脫及信相應地遠離故。二者、不斷相應染，依信相應地修學方便漸漸能捨，得淨心地究竟離故。三者、分別智相應染，依具戒地漸離，乃至無相方便地究竟離故。四者、現色不相應染，依色自在地能離故。五者、能見心不相應染，依心自在地能離故。六者、根本業不相應染，依菩薩盡地得入如來地能離故。不了一法界義者，從信相應地觀察學斷，入淨心地隨分得離，乃至如來地能究竟離故。言相應義者，謂心念法異，依染淨差別，而知相緣相同故。不相應義者，謂即心不覺常無別異，不同知相緣相故。又染心義者，名為煩惱礙，能障真如根本智故。無明義者，名為智礙，能障世間自然業智故。此義云何？以依染心能見、能現、妄取境界，違平等性故。以一切法常靜無有起相，無明不覺妄與法違故；不能得隨順世間一切境界種種智故。 復次，分別生滅相者，有二種。云何為二？一者、麁，與心相應故。二者、細，與心不相應故。又麁中之麁，凡夫境界；麁中之細及細中之麁，菩薩境界；細中之細，是佛境界。此二種生滅，依於無明熏習而有，所謂依因、依緣。依因者，不覺義故；依緣者，妄作境界義故。若因滅則緣滅，因滅故不相應心滅，緣滅故相應心滅。 〔T32 0578a05〕問曰：「若心滅者，云何相續？若相續者，云何說究竟滅？」 答曰：「所言滅者，唯心相滅，非心體滅。如風依水而有動相。若水滅者，則風相斷絕無所依止。以水不滅，風相相續，唯風滅故動相隨滅，非是水滅。無明亦爾，依心體而動，若心體滅，則眾生斷絕無所依止。以體不滅，心得相續，唯癡滅故心相隨滅，非心智滅。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》，自「復次，生滅因緣者」至「非心智滅」。段首（…）＝大正藏頁·欄·行錨。
〔一·生滅因緣之標〕（0577b03）再者，所謂生滅因緣，是說眾生依著心，而意與意識轉起。
〔二·何謂意〕（0577b04）這道理怎麼說？因為依著阿梨耶識，說有無明；不覺而起，能見、能現、能取境界，起念相續——所以說它為「意」。
〔三·意有五種名〕（0577b06）這個意又有五種名。哪五種？
（0577b07）第一，名為業識：就是由無明之力，不覺而心動。
（0577b08）第二，名為轉識：依著那動的心而能見相。
（0577b09）第三，名為現識：就是能現一切境界，猶如明鏡映現色像。現識也是這樣：隨著五塵對面而來，就映現出來，沒有前後之別——因為它一切時中任運而起，常在眼前。
（0577b12）第四，名為智識：就是分別染法與淨法。
（0577b13）第五，名為相續識：因為與念相應而不斷，能住持過去無量世的善惡之業使它不失，又能成熟現在與未來的苦樂等報而無差錯；（0577b15）它還能使人對現在已經過去的事忽然想起，對未來的事不知不覺地妄加憂慮。
〔四·三界唯心〕（0577b17）所以三界虛偽，唯是心所作；離開心，就沒有六塵境界。
（0577b18）這道理怎麼說？因為一切法都是從心起了妄念而生；一切分別，就是分別自己的心——而心見不到心，沒有相可得。（0577b20）應當知道：世間一切境界，都是依著眾生的無明妄心才得以住持。所以一切法如同鏡中之像，沒有實體可得，唯是心的虛妄。（0577b22）因為心生，種種法就生；心滅，種種法就滅。
〔五·何謂意識〕（0577b24）再者，所說的意識，就是這個相續識——依著諸凡夫取著轉深、計執我與我所、種種妄執隨事攀緣、分別六塵，名為意識，也名為分離識。（0577b26）又稱作分別事識。這個識依著見與愛的煩惱而增長。
〔六·誰能知此識〕（0577b27）而依無明熏習所生起的識，不是凡夫所能知道，也不是二乘的智慧所能覺察。（0577b28）是說：依著菩薩，從最初的正信發心開始觀察，若證得法身，能少分地知道；乃至到菩薩的究竟地，也不能知盡——唯有佛才窮盡了知。
〔七·何以唯佛能知〕（0577c01）為什麼呢？這個心從本以來自性清淨，而有無明；被無明所染，因此有染心。（0577c02）雖然有染心，卻常恆不變——所以這一義唯有佛能知。
（0577c03）就是說：心性常無念，所以名為不變；因為不通達一法界，所以心不相應，忽然念起，名為無明。
〔八·染心有六種〕（0577c05）染心有六種。哪六種？
（0577c05）第一，執相應染：依二乘的解脫，以及信相應地，得以遠離。
（0577c06）第二，不斷相應染：依信相應地修學方便，漸漸能捨；到淨心地，究竟離開。
（0577c08）第三，分別智相應染：依具戒地漸漸離開，乃至到無相方便地，究竟離開。
（0577c09）第四，現色不相應染：依色自在地能夠離開。
（0577c10）第五，能見心不相應染：依心自在地能夠離開。
（0577c10）第六，根本業不相應染：依菩薩盡地，得入如來地，能夠離開。
（0577c12）至於「不了一法界義」，是從信相應地開始觀察修學而斷，入淨心地隨分得離，乃至如來地能究竟離開。
〔九·相應與不相應之義〕（0577c14）所說「相應」之義，是說心與念法各別，依染淨而有差別，而能知之相與所緣之相相同。（0577c15）所說「不相應」之義，是說就是心，不覺常無別異，不同於能知之相與所緣之相。
〔十·二礙〕（0577c17）又，染心這一義，名為煩惱礙——能障蔽真如的根本智。無明這一義，名為智礙——能障蔽世間自然的業智。
（0577c19）這道理怎麼說？因為依著染心，能見、能現、妄取境界，違背了平等之性。（0577c21）又因為一切法常靜而沒有起相，無明不覺，妄然與法相違——所以不能得到隨順世間一切境界的種種智。
〔十一·生滅相分麁細〕（0577c26）再者，所謂分別生滅之相，有兩種。哪兩種？第一是麁，與心相應；第二是細，與心不相應。
（0577c27）又：麁中之麁，是凡夫的境界；麁中之細與細中之麁，是菩薩的境界；細中之細，是佛的境界。
〔十二·依因依緣〕（0578a01）這兩種生滅，都依著無明的熏習而有——就是依因、依緣。所謂依因，是不覺這一義；所謂依緣，是妄作境界這一義。（0578a03）若因滅了則緣滅：因滅，所以不相應心滅；緣滅，所以相應心滅。
〔十三·問：心滅了怎麼相續〕（0578a05）問：『若心滅了，怎麼還能相續？若能相續，又怎麼說究竟滅？』
〔十四·答：滅的是心相，不是心體〕（0578a07）答：『所說的滅，只是心相滅，不是心體滅。
（0578a08）如同風依著水而有動相：若水滅了，那風相就斷絕而無所依止；因為水不滅，風相才得以相續——只有風滅了，動相才隨之而滅，並不是水滅。
（0578a11）無明也是這樣：它依著心體而動。若心體滅了，眾生就斷絕而無所依止；因為體不滅，心才得以相續——只有癡滅了，心相才隨之而滅，並不是心智滅。』
Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Further, as for the causes and conditions of arising and ceasing” to “it is not the wisdom of mind that ceases.” The bracketed figures at the head of each segment give the Taishō page, register, and line.
〔1 · General statement of the causes and conditions of arising and ceasing〕（0577b03）Further, what are called the causes and conditions of arising and ceasing mean that sentient beings depend upon mind, while mentation and mind-consciousness turn and arise.
〔2 · What is mentation〕（0577b04）How is this meaning to be understood? In dependence upon the ālaya consciousness, ignorance is spoken of. Non-awakening arises; it can see, manifest, and grasp the object-realm, and it gives rise to thoughts that continue. Therefore it is spoken of as “mentation.”
〔3 · Mentation has five names〕（0577b06）This mentation has five further names. Which five?
（0577b07）First, it is called the karmic consciousness: through the power of ignorance, mind moves in non-awakening.
（0577b08）Second, it is called the evolving consciousness: in dependence upon that moving mind, the mark of the seeing arises.
（0577b09）Third, it is called the manifesting consciousness: it can manifest every object-realm, like a bright mirror manifesting forms and images. The manifesting consciousness is the same: as the five objects present themselves, it manifests them at once, without before or after. At all times it arises spontaneously and is ever present before one.
（0577b12）Fourth, it is called the discerning consciousness: it discerns defiled dharmas and pure dharmas.
（0577b13）Fifth, it is called the continuing consciousness: because it corresponds with thoughts without interruption, it can hold in place the good and evil karma of immeasurable past lives and keep it from being lost, and it can bring the present and future effects of suffering and pleasure to maturity without error.（0577b15）It can also cause events already past in the present life suddenly to be remembered and future events unwittingly to be worried over in delusion.
〔4 · The three realms are mind-made〕（0577b17）Therefore the three realms are false and made by mind alone. Apart from mind, there is no object-realm of the six objects.
（0577b18）How is this meaning to be understood? All dharmas arise because mind gives rise to deluded thoughts. Every discrimination is discrimination of one’s own mind — yet mind does not see mind, and no mark can be attained.（0577b20）One should know that every object-realm in the world is held in place only in dependence upon the ignorant, deluded minds of sentient beings. Therefore all dharmas are like images in a mirror, with no substance that can be attained; they are only the delusion of mind.（0577b22）Because mind arises, dharmas of every kind arise; because mind ceases, dharmas of every kind cease.
〔5 · What is mind-consciousness〕（0577b24）Further, what is spoken of as mind-consciousness is this very continuing consciousness. As ordinary people’s grasping becomes more deeply entrenched, they reckon a self and what belongs to the self; all manner of deluded attachments climb after each matter and discriminate the six objects. It is therefore called mind-consciousness, and also separating consciousness.（0577b26）It is further called the object-discriminating consciousness. This consciousness grows in dependence upon the afflictions of views and craving.
〔6 · Who can know this consciousness〕（0577b27）The consciousness that arises through the perfuming of ignorance cannot be known by ordinary people or discerned by the wisdom of the two vehicles.（0577b28）Bodhisattvas begin observing it when they first arouse the mind of right faith; after realizing the dharma-body, they can know a small portion. Even upon reaching the ultimate bodhisattva stage they cannot know it exhaustively. Only a buddha knows it to the end.
〔7 · Why only a buddha can know it〕（0577c01）Why so? From the beginning this mind is pure in its own nature, yet it has ignorance; defiled by ignorance, it therefore has a defiled mind.（0577c02）Although it has a defiled mind, it remains ever constant and unchanged. Therefore only a buddha can know this meaning.
（0577c03）That the nature of mind is constantly free from thought is called being unchanged. Because the one dharma-realm is not penetrated, mind does not correspond; a thought suddenly arises, and this is called ignorance.
〔8 · Six kinds of defiled mind〕（0577c05）There are six kinds of defiled mind. Which six?
（0577c05）First, the defiled mind of grasping, associated: it is left behind through the liberation of the two vehicles and at the stage corresponding to faith.
（0577c06）Second, the defiled mind of unceasing continuity, associated: through learning and practicing skillful means at the stage corresponding to faith, it is gradually abandoned; at the stage of the pure mind, it is left behind completely.
（0577c08）Third, the defiled mind of discriminating knowing, associated: it is gradually left behind at the stage endowed with precepts and completely left behind at the stage of skillful means without marks.
（0577c09）Fourth, the defiled mind of manifesting form, unassociated: it can be left behind at the stage of mastery over form.
（0577c10）Fifth, the defiled mind of the seeing mind, unassociated: it can be left behind at the stage of mastery over mind.
（0577c10）Sixth, the defiled mind of root activity, unassociated: at the exhaustion of the bodhisattva stages, on entering the stage of the Tathāgata, it can be left behind.
（0577c12）As for “not understanding the meaning of the one dharma-realm,” one begins observing, learning, and severing it at the stage corresponding to faith; on entering the stage of the pure mind, it is left behind in part; at the stage of the Tathāgata, it can be left behind completely.
〔9 · The meanings of associated and unassociated〕（0577c14）What is spoken of as “associated” means that mind and the dharma of thought are distinct; they differ according to defilement and purity, while the mark of the knower and the mark of its object are the same.（0577c15）What is spoken of as “unassociated” means that mind itself remains constantly undifferentiated in non-awakening; it is not the same as the mark of the knower and the mark of its object.
〔10 · The two hindrances〕（0577c17）Further, the meaning of the defiled mind is called the hindrance of the afflictions, because it obstructs the fundamental wisdom of suchness. The meaning of ignorance is called the hindrance to knowing, because it obstructs the spontaneous activity-wisdom that operates in the world.
（0577c19）How is this meaning to be understood? In dependence upon the defiled mind, there are seeing, manifesting, and the deluded grasping of an object-realm, all contrary to the nature of equality.（0577c21）Moreover, all dharmas are constantly quiescent and have no mark of arising, yet ignorance does not awaken to this and falsely runs contrary to dharmas. Therefore the many kinds of wisdom that accord with all worldly object-realms cannot be attained.
〔11 · The marks of arising and ceasing divided into coarse and subtle〕（0577c26）Further, the distinctions among the marks of arising and ceasing are of two kinds. Which two? First, the coarse, which is associated with mind; second, the subtle, which is unassociated with mind.
（0577c27）Again, the coarse within the coarse is the object-realm of ordinary people; the subtle within the coarse and the coarse within the subtle are the object-realm of bodhisattvas; the subtle within the subtle is the object-realm of a buddha.
〔12 · Depending upon cause and condition〕（0578a01）These two kinds of arising and ceasing both exist in dependence upon the perfuming of ignorance — that is, in dependence upon cause and condition. The cause is the meaning of non-awakening; the condition is the meaning of deludedly constructing an object-realm.（0578a03）When the cause ceases, the condition ceases. Because the cause ceases, the unassociated mind ceases; because the condition ceases, the associated mind ceases.
〔13 · Question: if mind ceases, how can it continue〕（0578a05）Question: “If mind ceases, how can it continue? If it continues, how can one speak of its ultimate cessation?”
〔14 · Answer: the marks of mind cease, not the substance of mind〕（0578a07）Answer: “The cessation spoken of is only the cessation of the marks of mind, not the cessation of the substance of mind.
（0578a08）It is like wind, which depends upon water to have a mark of movement. If the water ceased, the mark of wind would be cut off and have nothing upon which to depend. Because water does not cease, the mark of wind can continue. Only when the wind ceases does the mark of movement cease along with it; it is not the water that ceases.
（0578a11）Ignorance is the same: it depends upon the substance of mind in order to move. If the substance of mind ceased, sentient beings would be cut off and have nothing upon which to depend. Because the substance does not cease, mind can continue. Only when delusion ceases do the marks of mind cease along with it; it is not the wisdom of mind that ceases.”
上一段把迷的長相畫出來了：三種相、六種相，從心動一路到受苦。
這一段換一個角度問同一件事：那個會動的東西，究竟是怎麼運作的？
論主的答覆是把「意」拆成五個名字。而拆得這麼細，用意只有一個：有次第的東西才可逆。 若迷是一團渾沌，你無從下手；既然它是一層一層搭起來的，就有可以拆的地方。
「眾生依心，意、意識轉」
開頭一句是全段的綱：「生滅因緣者，所謂眾生依心，意、意識轉故。」
三個層次：心（那個所依的）、意（依它而轉的）、意識（更粗的一層）。
然後論主解釋什麼叫「意」：「以依阿梨耶識說有無明不覺而起，能見、能現、能取境界，起念相續，故說為意。」
——能見、能現、能取，然後起念相續。這一串就是「意」的內容。
五個名字，一條下坡路
「此意復有五種名。」五個名字不是五樣東西，是同一個「意」在五個深淺處的樣子。
第一，業識——「謂無明力不覺心動故。」
最初只是一個動，而且是被無明之力推動的。有一種讀法在這裡補了一句極要緊的話：「明心不自起。起必由緣。」——心不會自己動起來，它動一定是有緣的。
這一句對修行的人很有用：那個忽然冒出來的念頭，不是自己要它來的——它有緣。
第二，轉識——「依於動心能見相故。」
動了以後，出現一個能看的。
第三，現識——「所謂能現一切境界，猶如明鏡現於色像」
有能看的，境界就現出來。論主在此用了一個譬：像明鏡照物。而他特別說明現識的特點：「隨其五塵對至，即現無有前後，以一切時任運而起常在前故。」
沒有前後、任運而起、常在眼前——這就是為什麼境界看起來那麼真、那麼理所當然：它不經過同意，也不排隊。
第四，智識——「謂分別染淨法故。」
開始分別：這個染、那個淨。價值判斷從這裡進來。
第五，相續識——「以念相應不斷故，住持過去無量世等善惡之業令不失故，復能成熟現在未來苦樂等報無差違故」
它有三件工作：讓念頭不斷、把過去的業保存住不使散失、讓現在與未來的果報成熟而不錯亂。
而論主接著描述它在日常裡的樣子，這一句寫得極生動：「能令現在已經之事忽然而念，未來之事不覺妄慮。」
——過去的事忽然浮上來，未來的事不知不覺地擔憂。 心裡那些沒來由的回想與掛慮，論主一千五百年前就寫在這裡了，而且給了它一個名字。
五名連起來看：動 → 能見 → 現境 → 分別 → 相續。愈往後愈像「我」，而最前面那一步只是一個動。
「心生則種種法生」
五意說完，論主下了一個總結：「是故三界虛偽唯心所作，離心則無六塵境界。」
然後解釋為什麼：「以一切法皆從心起妄念而生，一切分別即分別自心，心不見心無相可得。」
「一切分別即分別自心」——你以為在分別外面的東西，其實分別的是自己的心。而心又見不到心，所以那個被分別出來的東西，本來就沒有相可得。
「當知世間一切境界，皆依眾生無明妄心而得住持，是故一切法，如鏡中像無體可得，唯心虛妄。」
最後一句是全段最常被引的：「以心生則種種法生，心滅則種種法滅故。」
要小心不要把這句讀成『一切都是我想出來的』。論主說的是：境界之所以能住持——能站得住、能持續——靠的是無明妄心。不是心造了一個世界，是心撐著這個世界的實在感。
意識：那個最像「我」的一層
「言意識者，即此相續識，依諸凡夫取著轉深計我我所，種種妄執隨事攀緣，分別六塵名為意識」
意識不是第六個東西，就是相續識——只是在凡夫身上「取著轉深」，開始計較我與我所。
它還有兩個名字：分離識（把境界分開來取）、分別事識（分別種種事）。論主又說它「依見愛煩惱增長」——靠見與愛長大。
見是見解上的執，愛是情感上的黏。自我感，就是靠這兩樣天天餵大的。
誰能知道這件事
接著論主說了一段很坦白的話：「依無明熏習所起識者，非凡夫能知，亦非二乘智慧所覺。」
凡夫不知道，二乘也覺察不到。菩薩從初正信發心觀察，證得法身才「少分知」；到菩薩究竟地也「不能知盡」，「唯佛窮了」。
為什麼這麼難？論主自己回答：「是心從本已來自性清淨而有無明，為無明所染，有其染心。雖有染心而常恒不變，是故此義唯佛能知。」
自性清淨而有無明；有染心而常恆不變。 這兩句話擺在一起，就是這部論最難的地方——也正是它最要緊的地方。
而論主給了一個盡可能貼近的說法：「所謂心性常無念故名為不變，以不達一法界故心不相應，忽然念起名為無明。」
「忽然念起」四個字，很多人讀到這裡會停下來問：那第一念到底怎麼來的？論主沒有替它安一個原因——因為若安得出原因，那個原因就成了比無明更根本的東西。他只說「忽然」。
這是一種誠實：講不到的地方，就說講不到。 而且他前面已經說了，這一義唯佛能知。
六種染心：一張退場表
「染心者有六種。」這六種不只是分類，每一種都標明了在哪個位置上可以離開——所以它其實是一張退場表：
- 執相應染——「依二乘解脫及信相應地遠離故。」二乘的解脫、或信相應地，就能遠離。
- 不斷相應染——「依信相應地修學方便漸漸能捨，得淨心地究竟離故。」漸漸捨，到淨心地才究竟離。
- 分別智相應染——「依具戒地漸離，乃至無相方便地究竟離故。」
- 現色不相應染——「依色自在地能離故。」
- 能見心不相應染——「依心自在地能離故。」
- 根本業不相應染——「依菩薩盡地得入如來地能離故。」
看這張表的次第：前三種是「相應」的，後三種是「不相應」的；而離開的位置一層比一層高——從二乘與初信，一直到入如來地。
愈粗的愈早離，愈細的愈晚離。 對讀的人，這張表的意義不是給自己打分，是知道：現在離不開的那些，本來就不是這個階段該離開的。
論主另補一項：「不了一法界義者，從信相應地觀察學斷，入淨心地隨分得離，乃至如來地能究竟離故。」——那個根本的不了達，也是一路離到如來地。
相應與不相應，是什麼意思
論主接著解釋這兩個詞：
- 相應——「謂心念法異，依染淨差別，而知相緣相同故。」心與所念之法是兩個，能知之相與所緣之相是相同的——也就是有主客、有對象。
- 不相應——「謂即心不覺常無別異，不同知相緣相故。」就是心自己不覺，並沒有分出主客。
有對象的那些比較粗，沒有對象的那些比較細。 這也解釋了為什麼後三種要到那麼高的位置才離得掉——它們根本不以對象的形式出現，無從抓取。
兩種障：一種擋悟，一種擋用
「又染心義者，名為煩惱礙，能障真如根本智故。無明義者，名為智礙，能障世間自然業智故。」
兩種障礙，擋的是兩樣不同的東西：
- 煩惱礙（染心）——擋住真如的根本智，也就是擋住『見到那個』。
- 智礙（無明）——擋住世間自然的業智，也就是擋住『在世間自在地作事』。
論主解釋得很具體：依染心而能見、能現、妄取境界，就「違平等性」；而一切法本來常靜、沒有起相，無明不覺卻「妄與法違」，於是「不能得隨順世間一切境界種種智」。
一個人若只除煩惱礙而不除智礙，他可以安靜，卻未必能在世間裡自在地做事。 這部論兩樣都要。
麁與細：誰能看見哪一層
「復次，分別生滅相者，有二種。云何為二？一者、麁，與心相應故。二者、細，與心不相應故。」
然後分配境界：「麁中之麁，凡夫境界；麁中之細及細中之麁，菩薩境界；細中之細，是佛境界。」
這三句話很值得記住。它把『你現在看得見什麼』說清楚了：凡夫看得見最粗的那一層。 這不是貶低，是給一個準確的位置感——看不見更細的，不是失敗，是次第如此。
接著論主指出這兩種生滅的來源：「依於無明熏習而有，所謂依因、依緣。依因者，不覺義故；依緣者，妄作境界義故。」
因是不覺，緣是妄作境界。而「若因滅則緣滅」——因一滅，緣就跟著滅；因滅則不相應心滅，緣滅則相應心滅。下手處在因，不在緣。
最後那個問答：滅的是相，不是體
有人立刻抓住一個矛盾來問：「若心滅者，云何相續？若相續者，云何說究竟滅？」
——既說心滅，怎麼還會相續？既然相續，又怎麼能說究竟滅？
論主的答覆，是全論最要緊的分辨之一：「所言滅者，唯心相滅，非心體滅。」
滅的是心的相，不是心的體。
然後又是水與風：「如風依水而有動相。若水滅者，則風相斷絕無所依止。以水不滅，風相相續，唯風滅故動相隨滅，非是水滅。」
上一段用這個譬說「濕性不壞」，這裡用它說「水不滅」——同一個譬，第二次用，換了一個著眼點。
合到心上：「無明亦爾，依心體而動，若心體滅，則眾生斷絕無所依止。以體不滅，心得相續，唯癡滅故心相隨滅，非心智滅。」
若心體真的滅了，眾生就斷絕了。 所以修行絕不是把心滅掉——是癡滅，心相隨之而滅，而心的智並沒有滅。
這一句可以擋住很多誤解。有人以為修行是要把自己修沒了，斷念、斷情、斷到什麼都不剩。論主在這裡把話說死了：滅的是相，不是體；滅的是癡，不是智。
而對此刻的人，這一段留下的是那條次第：從一個「動」到一個「我」，中間有五步；既然是一步一步搭起來的，就有一步一步鬆開的可能。迷有次第，所以回得去。
承衍——注家如何讀這一段
上來是這一段自身的義。此下另以注家之眼旁照——注非論，只是同一樁事，換一個位置來看。
法藏《大乘起信論義記》於此段逐句牒釋。上文所引「明心不自起。起必由緣」，出於他釋業識之處；他先點明「無明力」指的是根本無明，即所依之緣，再說心不自起、起必由緣，然後才說「不覺心動者。正明起相釋成業義」——業之為業，正在這個「動」上。
他釋意識時另有一句於讀者有用：「此意識中。及後六染中。執相應染亦入此攝。」——意識所攝的範圍，與六染之首的執相應染相通。也就是說，六染那張表的第一格，就是你日常最熟悉的那個意識。
《義記》此段之末，正是其卷中末的結處：「上來廣明生滅因緣義竟。」一部注疏在此分卷，可見「生滅因緣」這一大段在他的科判裡自成一個整體。
元曉《起信論疏》於本段不重錄論文，是隨科而釋；兩本此段亦無相違之判可並錄。
而論自己那句「唯心相滅，非心體滅」還立在那裡——它不需要注家，也不需要階位。
The preceding passage drew the shape of delusion: three marks and six, from the first movement of mind all the way to suffering.
This passage approaches the same matter from another angle: how does the moving process actually work?
The author’s answer divides mentation into five names. The point of such precision is simple: only what has an order can be reversed. If delusion were an undifferentiated mass, there would be nowhere to begin. Because it is assembled layer by layer, there are places at which it can be loosened.
“Sentient Beings Depend upon Mind; Mentation and Mind-Consciousness Turn”
The opening gives the controlling line: “The causes and conditions of arising and ceasing mean that sentient beings depend upon mind, while mentation and mind-consciousness turn.”
Three levels appear: mind, what the rest depends upon; mentation, what turns in dependence upon it; and mind-consciousness, the coarser layer beyond that.
The author then defines mentation. In dependence upon the ālaya consciousness there is ignorance; non-awakening arises, can see, manifest, and grasp an object-realm, and gives rise to thoughts that continue. Seeing, manifesting, grasping, and continuity are the contents of mentation.
Five Names, One Downward Road
“This mentation has five further names.” They do not designate five separate things, but the same mentation at five depths.
First, the karmic consciousness — “through the power of ignorance, mind moves in non-awakening.”
At first there is only movement, impelled by ignorance. One traditional reading inserts a sentence of great importance: “Mind does not arise by itself; when it arises, it must do so through a condition.”
For the person practicing, the implication is immediate. A thought that suddenly appears did not summon itself. It has conditions.
Second, the evolving consciousness — in dependence upon the moving mind, there is the mark of the seeing.
Movement has now divided off a seer.
Third, the manifesting consciousness — it “can manifest every object-realm, like a bright mirror manifesting forms and images.”
Once there is seeing, an object-realm appears. The treatise emphasizes how this consciousness works: as the five objects present themselves, it manifests them “without before or after”; it “arises spontaneously” and is “ever present before one.”
No queue, no consent, no before and after. This is why the object-realm appears so real and self-evident: it is already present before reflection begins.
Fourth, the discerning consciousness — it discerns defiled from pure dharmas.
Valuation enters: this is impure, that pure.
Fifth, the continuing consciousness — it corresponds with thoughts without interruption, preserves the good and evil karma of immeasurable past lives without loss, and brings present and future effects of suffering and pleasure to maturity without error.
The treatise then brings this consciousness into ordinary life with remarkable vividness: it “causes events already past in the present life suddenly to be remembered and future events unwittingly to be worried over in delusion.”
The past suddenly surfaces; the future is worried over unawares. Fifteen centuries ago the treatise located those unbidden memories and anticipations in a precise layer of mind and gave that layer a name.
The five names form one sequence: movement → seeing → manifestation → discrimination → continuity. The farther down the sequence, the more it resembles an ‘I’; at the beginning there was only movement.
“When Mind Arises, Dharmas of Every Kind Arise”
After the five names, the author concludes: “The three realms are false and made by mind alone. Apart from mind, there is no object-realm of the six objects.”
Why? “All dharmas arise because mind gives rise to deluded thoughts; every discrimination is discrimination of one’s own mind, yet mind does not see mind, and no mark can be attained.”
Every supposed discrimination of an outer thing is discrimination of one’s own mind. But mind cannot stand outside itself to see itself, so the mark thus discriminated has never become independently attainable.
Every worldly object-realm is held in place by the ignorant, deluded mind of sentient beings; all dharmas are therefore like images in a mirror, without attainable substance. Hence the line most often carried forward from this passage: “Because mind arises, dharmas of every kind arise; because mind ceases, dharmas of every kind cease.”
This does not mean that each person invents a private world by thinking it. The verb to notice is hold in place. The ignorant mind sustains the felt solidity of the object-realm. Mind does not fabricate a world out of nothing; it holds up the world’s claim to independent reality.
Mind-Consciousness — The Layer Most Like “I”
“What is spoken of as mind-consciousness is this very continuing consciousness.” In ordinary people, grasping deepens: a self and what belongs to the self are reckoned, deluded attachments climb after each matter, and the six objects are discriminated.
It also has two further names: separating consciousness, because it separates object-realms for grasping; and the object-discriminating consciousness, because it discriminates particular matters. It grows through the afflictions of views and craving.
Views provide conceptual attachment; craving provides affective adhesion. The felt self is fed by both every day.
Who Can Know This Process
The treatise speaks candidly: “The consciousness that arises through the perfuming of ignorance cannot be known by ordinary people or discerned by the wisdom of the two vehicles.”
Bodhisattvas begin observing it with their first arousal of the mind of right faith. Upon realizing the dharma-body, they know only a small portion. Even at the ultimate bodhisattva stage they cannot know it exhaustively. Only a buddha knows it to the end.
Why is it so difficult? “From the beginning this mind is pure in its own nature, yet it has ignorance; defiled by ignorance, it therefore has a defiled mind. Although it has a defiled mind, it remains ever constant and unchanged.”
Pure in its own nature, yet having ignorance; possessing a defiled mind, yet ever unchanged. Their coexistence is the treatise’s hardest point and one of its most consequential.
The author comes as close as words permit: “The nature of mind is constantly free from thought and therefore is called unchanged. Because the one dharma-realm is not penetrated, mind does not correspond; a thought suddenly arises, and this is called ignorance.”
Readers often stop at suddenly arises and ask where the first thought came from. The treatise assigns it no further cause. If a cause could be placed behind ignorance, that cause would become more fundamental than ignorance. Here it says only suddenly.
This is textual honesty: where the account does not reach, it does not pretend to reach. The treatise has already said that only a buddha knows this meaning.
Six Defiled Minds as a Table of Exits
“There are six kinds of defiled mind.” Each is paired with the stage at which it can be left behind, so the list is also a table of exits:
- The defiled mind of grasping, associated — left behind through the liberation of the two vehicles and at the stage corresponding to faith.
- The defiled mind of unceasing continuity, associated — gradually abandoned through training in skillful means at the stage corresponding to faith and completely left behind at the stage of the pure mind.
- The defiled mind of discriminating knowing, associated — gradually left behind at the stage endowed with precepts and completely left behind at the stage of skillful means without marks.
- The defiled mind of manifesting form, unassociated — left behind at the stage of mastery over form.
- The defiled mind of the seeing mind, unassociated — left behind at the stage of mastery over mind.
- The defiled mind of root activity, unassociated — left behind at the exhaustion of the bodhisattva stages upon entering the stage of the Tathāgata.
The first three are associated, the latter three unassociated; the point of departure rises from the two vehicles and the first stages of faith all the way to entry into the stage of the Tathāgata.
The coarser leaves earlier; the subtler leaves later. This table is not a scoring system. It gives a more compassionate orientation: what cannot yet be left behind may not belong to the stage at which it can be left behind.
The root failure to understand the one dharma-realm likewise begins to be observed and severed at the stage corresponding to faith, is left behind in part at the stage of the pure mind, and is completely left behind only at the stage of the Tathāgata.
What “Associated” and “Unassociated” Mean
The treatise explains the pair directly:
- Associated — mind and the dharma of thought are distinct; they differ according to defilement and purity, while the mark of the knower and the mark of its object correspond. Subject and object have separated.
- Unassociated — mind itself remains undifferentiated in non-awakening, without the distinction of a knowing mark and an object-mark.
What has an object is coarser; what never appears as an object is subtler. This is why the last three defiled minds remain until such high stages: they cannot be seized as objects in the first place.
Two Hindrances — One Obstructs Seeing, One Obstructs Activity
“The meaning of the defiled mind is called the hindrance of the afflictions, because it obstructs the fundamental wisdom of suchness. The meaning of ignorance is called the hindrance to knowing, because it obstructs the spontaneous activity-wisdom that operates in the world.”
The two hindrances block different capacities:
- The hindrance of the afflictions, the defiled mind, blocks the fundamental wisdom of suchness — the seeing of equality.
- The hindrance to knowing, ignorance, blocks spontaneous activity-wisdom in the world — free and fitting action among distinctions.
The treatise makes the contrast concrete. Seeing, manifesting, and deludedly grasping an object-realm run contrary to equality. At the same time, all dharmas are constantly quiescent and have no mark of arising; ignorance runs falsely against them and so cannot attain the many kinds of wisdom that accord with all worldly object-realms.
If the hindrance of the afflictions alone were removed while the hindrance to knowing remained, there might be quiet, but not yet freedom of activity within the world. The treatise requires both seeing and function.
Coarse and Subtle — Who Can See Which Layer
“The distinctions among the marks of arising and ceasing are of two kinds: the coarse, associated with mind; and the subtle, unassociated with mind.”
It then assigns their ranges: “the coarse within the coarse is the object-realm of ordinary people; the subtle within the coarse and the coarse within the subtle are the object-realm of bodhisattvas; the subtle within the subtle is the object-realm of a buddha.”
This clarifies what can be seen from one’s present position. Ordinary people see the coarsest layer. That is not disparagement but orientation: inability to see the subtler layers is not a failure of attention; the order itself places them beyond the present range.
Both coarse and subtle arising and ceasing depend upon the perfuming of ignorance: on a cause and a condition. The cause is non-awakening; the condition is the deluded construction of an object-realm. “When the cause ceases, the condition ceases”: with the cause, the unassociated mind ceases; with the condition, the associated mind ceases. The place to work is the cause, not merely the condition.
The Final Question — Marks Cease, Not Substance
An interlocutor immediately seizes an apparent contradiction: “If mind ceases, how can it continue? If it continues, how can one speak of its ultimate cessation?”
The answer is one of the treatise’s most important distinctions: “The cessation spoken of is only the cessation of the marks of mind, not the cessation of the substance of mind.”
The marks of mind cease; the substance of mind does not.
The water-and-wind simile returns. Wind depends upon water to possess a mark of movement. Were the water to cease, the wind would be cut off from its support. Because water does not cease, the mark of wind can continue; when the wind alone ceases, movement ceases with it. Water has not ceased.
The preceding unit used this simile to say that wetness is not destroyed. Here it is turned to the non-cessation of water itself — the same image, a second use, a different point of focus.
Ignorance likewise moves in dependence upon the substance of mind. Were that substance to cease, sentient beings would be cut off from every support. Because the substance does not cease, mind can continue. Delusion ceases and the marks of mind cease with it; the wisdom of mind does not cease.
This blocks a common misunderstanding. Practice is not erasing oneself — cutting off thought and feeling until nothing remains. The treatise closes the door firmly: marks cease, not substance; delusion ceases, not wisdom.
For the person reading now, what remains is the sequence. From movement to a felt “I” there are five steps. Because it was assembled step by step, it can be loosened step by step. Delusion has an order, so return is possible.
Carrying Forward — How the Commentators Read This Passage
The foregoing is the sense of the passage itself. What follows lets the commentators’ eyes shine on it from the side — a commentary is not the treatise, only the same matter seen from another position.
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle takes up the passage phrase by phrase. “Mind does not arise by itself; when it arises, it must do so through a condition” occurs in his explanation of the karmic consciousness. He first identifies the power of ignorance as root ignorance, the condition depended upon; only then does he say that mind moves in non-awakening and that this movement establishes the meaning of activity.
In explaining mind-consciousness he adds a useful line: “Within this mind-consciousness, and among the six defiled minds below, the defiled mind of grasping, associated, is likewise included here.” The first square in the table of six defiled minds therefore reaches into the mind-consciousness most familiar in daily life.
The end of this passage is also the end of the middle fascicle of the Record of the Meaning: “The extensive explanation of the meaning of the causes and conditions of arising and ceasing above is complete.” A commentary’s division of its fascicle at this point shows that the causes and conditions of arising and ceasing form one integral movement within its outline.
Wonhyo’s Commentary on the Awakening of Faith follows the doctrinal outline here and does not repeat the passage word for word; the two works offer no opposed judgment at this point to set in parallel.
And the treatise’s own line, “only the marks of mind cease, not the substance of mind,” remains where it stood. It needs neither a commentator nor a stage.
考據Apparatus
一、科判定位
本單元為全論十六單元之第七，範圍〔T32 0577b03–0578a13〕，一千零五十八字。所說為生滅之因緣：意之五名・三界唯心・意識（分別事識）・染心六種・相應與不相應・二礙・生滅麁細・風水問答。碑界前端為論文之「復次」，後端止於問答之末。
法藏《大乘起信論義記》於此段逐句牒釋；《義記》卷中末即結於此段之後——「上來廣明生滅因緣義竟。大乘起信論義記卷中末」〔T44n1846 0266b27〕，可證此一大段在其科中自為一節。
二、異譯對勘
實叉難陀本此段之識名與本段不盡同形（其本作「阿賴耶」，見前單元目六）。二本此段之逐段對勘未備，誌之。
三、經論宗依
本段無逐字引經之句（已逐句查本單元）。「三界虛偽唯心所作」〔0577b17〕一語為論主自述，非標明之引文，故不代為繫某經。
四、本段釋要
業識之釋——《義記》牒「一者名為業識謂無明力不覺心動故」而釋：「初中言無明力者。謂根本無明。即所依緣也。明心不自起。起必由緣。不覺心動者。正明起相釋成業義。」〔T44n1846 0265a04〕「明心不自起。起必由緣。」一語，是本段五意次第之樞。
現識之釋——《義記》牒「三者名為現識所謂能現一切境界猶如明鏡現於色像」〔T44n1846 0265a14〕，隨文而釋。
相續識之釋——《義記》牒「五者名為相續識以念相應不斷故住持過去無量世等善惡之業令不失故」〔T44n1846 0265b03〕。
意識與六染之相攝——《義記》：「此意識中。及後六染中。執相應染亦入此攝。上來廣明生滅因緣義竟。」〔T44n1846 0266b27〕——即意識所攝，與六染之首「執相應染」相通。
五、諸家異釋（分欄並錄）
| 鏡 | 逐字 | 錨 |
|---|---|---|
| 法藏《義記》（唐·釋業識） | 「明心不自起。起必由緣。」 | 〔T44n1846 0265a04〕 |
| 法藏《義記》（唐·釋意識所攝） | 「此意識中。及後六染中。執相應染亦入此攝。」 | 〔T44n1846 0266b27〕 |
元曉《疏》為科釋體，本段不重錄論文；本段無二家相違之判可並錄——已查 T44n1846、T44n1844 兩本。
六、術語
- 五意〔0577b06〕：業識・轉識・現識・智識・相續識。「五意」一詞論文無（論作「此意復有五種名」），為後人之綜稱；讀者面用之不得加「」。
- 意識・分離識・分別事識〔0577b24〕：同一識之三名，論文自標。
- 染心六種〔0577c05〕：執相應染・不斷相應染・分別智相應染・現色不相應染・能見心不相應染・根本業不相應染。
- 煩惱礙・智礙〔0577c17〕：前單元出其名，此處出其釋——煩惱礙障真如根本智，智礙障世間自然業智。
- 信相應地・淨心地・具戒地・無相方便地・色自在地・心自在地・菩薩盡地〔0577c05–c11〕：本段所出之地位名，凡七。
- 相續識／相續相：本段之「相續識」與前單元六相之「相續相」名近而位異，不得互代。
七、譬喻·修辭
- 明鏡現色像〔0577b09〕：「猶如明鏡現於色像；現識亦爾」——喻現識之任運而現、無有前後。
- 鏡中像〔0577b21〕：「一切法，如鏡中像無體可得」——同以鏡為喻而所指不同：前喻現識之能現，此喻諸法之無體。同一物二用，須分別其所喻。
- 風依水而有動相〔0578a08〕：「如風依水而有動相」…「唯風滅故動相隨滅，非是水滅」——與前單元「大海水因風波動」為同一組譬之再用；前者喻智性不壞，此處喻心體不滅。
不為本段另造譬喻。
八、徵引承衍
- 論內之前後相繫：本段「依阿梨耶識說有無明」〔0577b04〕承前單元阿梨耶識之立；「煩惱礙、智礙」承前單元法出離鏡條之名而出其釋；「依因、依緣」〔0578a01〕之判為下一單元四法熏習之前置——論自標其所將說。
- 本叢書之內：五意之次第與唯識一系之識論名相多有可對讀處，然其名相體系各出其書；各繫其書，不相混計。
九、校本定位
本單元域〔0577b03–0578a13〕之異讀八處，並錄不判：
| 錨 | 大正作 | 他本作 |
|---|---|---|
| 〔0577b13〕 | 住 | 任 |
| 〔0577c02〕 | 知盡 | 盡知 |
| 〔0577c08〕 | 脫 | 〔－〕 |
| 〔0577c09〕 | 地 | 〔－〕 |
| 〔0577c17〕 | 故 | 〔－〕 |
| 〔0577c24〕 | 違 | 遠 |
| 〔0577c27〕 | 麁 | 塵 |
| 〔0578a12〕 | 心 | 故心 |
〔0577b13〕「住持」之「住」他本作「任」，與相續識之職能相關；〔0577c27〕「麁」他本作「塵」，於麁細之判相關。二處並錄不判。
本單元域內：缺字標記 0、私用區字 0、夾註 0。
I. Doctrinal-Outline Placement
This unit is the seventh of the sixteen units of the whole treatise, its range 〔T32 0577b03–0578a13〕, one thousand and fifty-eight characters. It explains the causes and conditions of arising and ceasing: the five names of mentation, the three realms as mind-made, mind-consciousness (the object-discriminating consciousness), the six kinds of defiled mind, associated and unassociated, the two hindrances, coarse and subtle arising and ceasing, and the question and answer on wind and water. Its opening boundary is the treatise’s own 「復次」—“further”; its closing boundary is the end of the question and answer.
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle takes up this passage phrase by phrase. Its middle fascicle ends immediately after this passage: 「上來廣明生滅因緣義竟。大乘起信論義記卷中末」—“The extensive explanation of the meaning of the causes and conditions of arising and ceasing above is complete. End of the middle fascicle of the Record of the Meaning of the Awakening of Faith in the Great Vehicle” 〔T44n1846 0266b27〕. This confirms that the large passage forms a section of its own within that commentary’s outline.
II. Cross-Recension Collation
The names of the consciousnesses in the corresponding passage of Śikṣānanda’s recension do not all have the same form as those here (that recension has 「阿賴耶」—“ālaya”; see VI of the preceding unit). A passage-by-passage collation of the two recensions has not been prepared for this unit; this is recorded.
III. Scriptural and Treatise Basis
This passage contains no word-for-word scriptural quotation (every sentence of the unit was checked). The statement 「三界虛偽唯心所作」—“the three realms are false and made by mind alone” 〔0577b17〕 belongs to the author of the treatise and is not marked as a quotation. It is therefore not assigned to any scripture here.
IV. Exegesis of the Passage (the word-by-word mirror, phrase by phrase)
The karmic consciousness — the Record of the Meaning takes up 「一者名為業識謂無明力不覺心動故」—“first, it is called the karmic consciousness: through the power of ignorance, mind moves in non-awakening” and explains: 「初中言無明力者。謂根本無明。即所依緣也。明心不自起。起必由緣。不覺心動者。正明起相釋成業義。」—“In the first, ‘the power of ignorance’ means root ignorance, which is the condition depended upon. This makes clear that mind does not arise by itself; when it arises, it must do so through a condition. ‘Mind moves in non-awakening’ directly discloses the mark of arising and thereby establishes the meaning of activity” 〔T44n1846 0265a04〕. 「明心不自起。起必由緣。」—“mind does not arise by itself; when it arises, it must do so through a condition” is the pivot of the sequence of the five names of mentation.
The manifesting consciousness — the Record of the Meaning takes up 「三者名為現識所謂能現一切境界猶如明鏡現於色像」—“third, it is called the manifesting consciousness: it can manifest every object-realm, like a bright mirror manifesting forms and images” 〔T44n1846 0265a14〕 and explains it in the order of the text.
The continuing consciousness — the Record of the Meaning takes up 「五者名為相續識以念相應不斷故住持過去無量世等善惡之業令不失故」—“fifth, it is called the continuing consciousness: because it corresponds with thoughts without interruption, it holds in place the good and evil karma of immeasurable past lives and keeps it from being lost” 〔T44n1846 0265b03〕.
How mind-consciousness and the six defiled minds correspond — the Record of the Meaning: 「此意識中。及後六染中。執相應染亦入此攝。上來廣明生滅因緣義竟。」—“Within this mind-consciousness, and among the six defiled minds below, the defiled mind of grasping, associated, is likewise included here. The extensive explanation above of the meaning of the causes and conditions of arising and ceasing is complete” 〔T44n1846 0266b27〕. Thus what is included under mind-consciousness connects with the first of the six defiled minds, the defiled mind of grasping, associated.
V. Divergent Readings of the Commentators (recorded side by side, without adjudication)
| Mirror | Word for word | Anchor |
|---|---|---|
| Fazang, Record of the Meaning (Tang; on the karmic consciousness) | 「明心不自起。起必由緣。」—“Mind does not arise by itself; when it arises, it must do so through a condition.” | 〔T44n1846 0265a04〕 |
| Fazang, Record of the Meaning (Tang; on what mind-consciousness includes) | 「此意識中。及後六染中。執相應染亦入此攝。」—“Within this mind-consciousness, and among the six defiled minds below, the defiled mind of grasping, associated, is likewise included here.” | 〔T44n1846 0266b27〕 |
Wonhyo’s Commentary follows a doctrinal-outline form and does not repeat the text of the treatise in this passage. No opposed judgments by the two commentators are present here for parallel recording — T44n1846 and T44n1844 were both checked.
VI. Terms (first occurrences in this passage)
- 五意 — the five names of mentation 〔0577b06〕: the karmic consciousness, the evolving consciousness, the manifesting consciousness, the discerning consciousness, and the continuing consciousness. The expression 「五意」 does not occur in the treatise (the treatise says 「此意復有五種名」—“this mentation has five further names”). It is a later collective designation and is not placed in quotation marks in the reader-facing layers.
- 意識・分離識・分別事識 — mind-consciousness · separating consciousness · the object-discriminating consciousness 〔0577b24〕: three names for the same consciousness, expressly given by the treatise.
- 染心六種 — the six kinds of defiled mind 〔0577c05〕: the defiled mind of grasping, associated; of unceasing continuity, associated; of discriminating knowing, associated; of manifesting form, unassociated; of the seeing mind, unassociated; and of root activity, unassociated.
- 煩惱礙・智礙 — the hindrance of the afflictions · the hindrance to knowing 〔0577c17〕: the preceding unit gave their names; here they are explained. The hindrance of the afflictions obstructs the fundamental wisdom of suchness; the hindrance to knowing obstructs spontaneous activity-wisdom in the world.
- 信相應地・淨心地・具戒地・無相方便地・色自在地・心自在地・菩薩盡地 — the stage corresponding to faith · the stage of the pure mind · the stage endowed with precepts · the stage of skillful means without marks · the stage of mastery over form · the stage of mastery over mind · the exhaustion of the bodhisattva stages 〔0577c05–c11〕: the seven stages named in this passage.
- 相續識／相續相 — the continuing consciousness / the mark of continuity: the continuing consciousness in this passage and the mark of continuity among the six marks of the preceding unit have similar names but different positions; they may not be substituted for one another.
VII. Simile and Rhetoric
- A bright mirror manifesting forms and images 〔0577b09〕: 「猶如明鏡現於色像；現識亦爾」—“like a bright mirror manifesting forms and images; the manifesting consciousness is the same.” This figures its spontaneous manifestation without before or after.
- Images in a mirror 〔0577b21〕: 「一切法，如鏡中像無體可得」—“all dharmas are like images in a mirror, with no substance that can be attained.” The same object serves a different simile here: the first figures the manifesting capacity of the consciousness; the second, the lack of substance in dharmas. The referents of the two uses must be kept apart.
- Wind depending upon water for its mark of movement 〔0578a08〕: 「如風依水而有動相」…「唯風滅故動相隨滅，非是水滅」—“like wind, which depends upon water to have a mark of movement” … “only when the wind ceases does the mark of movement cease along with it; it is not the water that ceases.” This reuses the preceding unit’s simile of “the waters of a great sea stirred into waves by the wind.” There it figures the indestructibility of the nature of wisdom; here, the non-cessation of the substance of mind.
No further simile is manufactured for the passage.
VIII. Citation and Carrying Forward
- Connections before and after within the treatise: 「依阿梨耶識說有無明」—“in dependence upon the ālaya consciousness, ignorance is spoken of” 〔0577b04〕 carries forward the ālaya consciousness established in the preceding unit. 「煩惱礙、智礙」—“the hindrance of the afflictions and the hindrance to knowing” carries forward the names from the preceding unit’s mirror of the dharma’s coming forth and explains them. The judgment 「依因、依緣」—“in dependence upon cause and condition” 〔0578a01〕 prepares for the four kinds of perfuming in the next unit. The treatise marks out what it is about to say.
- Within this series: the sequence of the five names of mentation offers many terms that can be read alongside the treatment of consciousness in the Yogācāra line, but each system of terms belongs to its own book. Each remains attached to its own book, and their counts are not pooled.
IX. Text-critical Placement
Eight variant readings fall within this unit’s range 〔0577b03–0578a13〕. They are recorded side by side without adjudication:
| Anchor | Taishō text | Other witness |
|---|---|---|
| 〔0577b13〕 | 住 | 任 |
| 〔0577c02〕 | 知盡 | 盡知 |
| 〔0577c08〕 | 脫 | 〔－〕 |
| 〔0577c09〕 | 地 | 〔－〕 |
| 〔0577c17〕 | 故 | 〔－〕 |
| 〔0577c24〕 | 違 | 遠 |
| 〔0577c27〕 | 麁 | 塵 |
| 〔0578a12〕 | 心 | 故心 |
For the 「住」 in 「住持」 at 〔0577b13〕, another witness has 「任」; this bears on the function of the continuing consciousness. For 「麁」 at 〔0577c27〕, another witness has 「塵」; this bears on the distinction between coarse and subtle. Both are recorded without adjudication.
Within the range of this unit: lacuna markers 0, private-use-area characters 0, interlinear notes 0.