[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 2.69 # 釋摩訶衍論 2.69 釋摩訶衍論 2.69 - **Language:** Classical Chinese ### [2.69](https://indike.org/pramana/in.bauddha.taisho.1668.2.69) 論曰：於本論中雖分明說，而今為鈍更作重釋，將契經文屬當論言。所謂一心法契經中總所建立一切一心識，摩訶衍論一法界攝，義如前說。阿梨耶識契經中總所建立阿梨耶識，摩訶衍論總阿梨耶攝。所以者何？於本論中作如是說：所謂不生不滅與生滅和合，非一非異，名為阿梨耶識。此識有二種義，能攝一切法，能生一切法。云何為二？一者覺義、二者不覺義故。顯了契經中總所建立大末那識，摩訶衍論總末那攝。所以者何？於本論中作如是說：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。乃至廣說故。七化契經中總所建立同一意識，摩訶衍論一分意識攝。說相雖闕，具密意故，於本論中作如是說：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。乃至廣說故。如是如是彼彼諸經，隨應當處應如如配。已說該攝安立門，次說藏識剖字門。阿梨耶識名字差別其數幾有？契經異說其相云何？何等字義屬何等處？頌曰： > The treatise says: Although clearly stated in the basic treatise, for the sake of the dull-witted I now make a further re-explanation, subordinating the sūtra passages to the statements of the treatise. That is to say, the all-one-mind consciousness established in the One Mind Dharma Sūtra is subsumed by the one dharmadhātu of the Mahāyāna Treatise, whose meaning is as explained before. The ālayavijñāna established in the Ālayavijñāna Sūtra is subsumed by the general ālaya of the Mahāyāna Treatise. Why is this? In the basic treatise, it is spoken thus: "What is called the combination of the unarisen and unceasing with arising and ceasing, being neither identical nor different, is named the ālayavijñāna. This consciousness has two meanings, capable of subsuming all dharmas and capable of producing all dharmas. What are the two? First, the meaning of awakening; second, the meaning of non-awakening." The great manas generally established in the Manifest Sūtra is subsumed by the general manas of the Mahāyāna Treatise. Why is this? In the basic treatise, it is spoken thus: "Furthermore, as for the causes and conditions of arising and ceasing, it is because sentient beings revolve on the basis of mind, manas, and the mental consciousness." What does this mean? It means that, based on the ālayavijñāna, it is said that ignorance arises unawakened, being able to see, able to manifest, and able to grasp sense objects, generating continuous thoughts; therefore it is spoken of as manas. This manas also has five names. What are the five? First, it is named karmic consciousness, meaning that the mind moves unawakened through the power of ignorance. Second, it is named transforming consciousness, because based on the moving mind it can see marks. Third, it is named manifesting consciousness, meaning that it can manifest all sense objects, just as a bright mirror manifests forms and images; the manifesting consciousness is also like this, manifesting without before and after as the five sense objects confront it, because it arises spontaneously at all times and is always in front. Fourth, it is named knowing consciousness, meaning that it discriminates defiled and pure dharmas. Fifth, it is named continuous consciousness, because it is uninterrupted in association with thoughts; and so forth, as explained at length. The single mental consciousness generally established in the Seven Transformations Sūtra is subsumed by a part of the mental consciousness of the Mahāyāna Treatise. Although its described marks are incomplete, because it possesses an esoteric intention, in the basic treatise it is spoken thus: "Furthermore, what is called the mental consciousness is this very continuous consciousness: based on ordinary beings' clinging ever more deeply, calculating 'I' and 'mine' and various false attachments, following affairs, grasping conditions, and discriminating the six sense objects, it is named the mental consciousness," and so forth, as explained at length. In like manner, those various sūtras should be matched respectively to their proper places. Having explained the gate of subsuming and establishing, next I explain the gate of analyzing the letters of the storehouse consciousness. How many are the distinctions of names for the ālayavijñāna? What are their characteristics in the divergent teachings of the sūtras? Which meanings of letters belong to which places? The verse says: > — English (machine translation) (machine translation) - [Previous: 2.68](https://indike.org/pramana/in.bauddha.taisho.1668.2.68) - [Next: 2.70](https://indike.org/pramana/in.bauddha.taisho.1668.2.70) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1668.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.2.69) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.2.69](https://indike.org/pramana/in.bauddha.taisho.1668.2.69) · Pramāṇa