[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) › 4.89 # 釋摩訶衍論 4.89 釋摩訶衍論 4.89 - **Language:** Classical Chinese ### [4.89](https://indike.org/pramana/in.bauddha.taisho.1668.4.89) 本曰：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，依菩薩地盡得，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知故。 > The basic text states: Consciousness arising through the perfuming of avidyā cannot be known by ordinary people, nor can it be comprehended by the wisdom of the two vehicles. It refers to a bodhisattva who, from the initial generating of the mind of right faith, contemplates and observes it; if they realize the dharmakāya, they attain partial knowledge of it, yet even at the bodhisattva's ultimate ground they cannot know it exhaustively—only the Buddha fathoms it completely. Why is this? This mind from the beginning is intrinsically pure in its nature, yet avidyā exists; defiled by avidyā, it has its defiled mind. Although there is a defiled mind, it is eternally changeless. Therefore this meaning can only be known by a Buddha. The so-called nature of the mind is eternally devoid of thought, hence it is called changeless; because it does not comprehend the one dharmadhātu, the mind is non-concomitant, and suddenly a thought arises, which is called avidyā. The defiled mind is of six kinds. What are the six? First is the defilement concomitant with attachment, abandoned on the basis of the liberation of the two vehicles and the ground of concordance with faith. Second is the defilement concomitant with continuity, which is gradually abandoned through practicing skillful means on the ground of concordance with faith, and ultimately abandoned upon attaining the ground of the pure mind. Third is the defilement concomitant with discriminative wisdom, gradually abandoned on the ground of complete precepts and ultimately abandoned up to the ground of formless skillful means. Fourth is the non-concomitant defilement of appearing forms, abandoned on the ground of mastery over forms. Fifth is the non-concomitant defilement of the perceiving mind, abandoned on the ground of mastery over mind. Sixth is the non-concomitant defilement of fundamental activity, abandoned upon exhausting the bodhisattva grounds and entering the Tathāgata ground. The meaning of not comprehending the one dharmadhātu is observed, trained in, and severed from the ground of concordance with faith, abandoned according to one's portion upon entering the ground of the pure mind, and ultimately abandoned up to the Tathāgata ground. The meaning of 'concomitant' means that the mental state and the dharmas of thought are distinct, differing based on defilement and purity, yet their aspect of knowing and aspect of conditioning are identical. The meaning of 'non-concomitant' means that it is the mind itself non-awakened, always without difference, and not having the same aspect of knowing and aspect of conditioning. Furthermore, the meaning of 'defiled mind' is called the affliction obstruction, because it can obstruct the fundamental wisdom of tathatā. The meaning of 'avidyā' is called the cognitive obstruction, because it can obstruct the natural activity-wisdom regarding the world. What does this mean? Because based on the defiled mind there is perceiving and manifesting, falsely grasping sense objects contrary to the nature of equality. Because all dharmas are eternally calm and devoid of the characteristic of arising, avidyā's non-awakening falsely opposes the Dharma; therefore one cannot accord with all the manifold worldly sense objects and know them in all their diversity. > — English (machine translation) (machine translation) - [Previous: 4.88](https://indike.org/pramana/in.bauddha.taisho.1668.4.88) - [Next: 4.90](https://indike.org/pramana/in.bauddha.taisho.1668.4.90) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1668.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.4.89) — English, machine translation ## Linked texts (4) - [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795.2.103) — Classical Chinese - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.4.119) — Classical Chinese - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.8) — Classical Chinese - [起信論註](https://indike.org/pramana/in.bauddha.taisho.2815.1.43) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.4.89](https://indike.org/pramana/in.bauddha.taisho.1668.4.89) · Pramāṇa