[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) › 5.16 # 釋摩訶衍論 5.16 釋摩訶衍論 5.16 - **Language:** Classical Chinese ### [5.16](https://indike.org/pramana/in.bauddha.taisho.1668.5.16) 已說總問總答顯宗門，次說歸總作別散說門。就此門中即有三重。云何為三？一者境界、二者妄心、三者無明，是名為三。如是三種各有二故即成六數，如其次第初以為後、後以為初，漸次顯示。初重云何？此妄境界有如實熏習之力故，增法執念；有如有熏習之力故，長人執著。人法二執具足起故，過於恒沙上煩惱類皆悉發起，是故名為境界熏習。如本此妄境界熏習義則有二種。云何為二？一者增長念熏習、二者增長取熏習故。中重云何？業識妄心有上熏之力故，已得出離三乘聖人，而能令受變易細苦；有下熏之力故，未得出離一切凡夫，而能令受分段麁苦，是故名為妄心熏習。如本妄心熏習義有二種。云何為二？一者業識根本熏習、能受阿羅漢、辟支佛、一切菩薩生滅苦故；二者增長分別事識熏習，能受凡夫業繫苦故故。後重云何？無明住地自體本故，能熏初末令得成就；通達遍故，能熏事識令得成就。何故唯舉初後，中間不顯？有二意故。云何為二？一者有成就意、二者空成就意。云何名為有成就意？舉邊得有，現中有故。云何名為空成就意？舉中空無，顯邊空故。後義云何？於契經中如是說故。當何契經？謂熏習經。彼契經中如何說耶？謂熏習契經中作如是說：轉識、現識、末那三識，非從無明而得成就。所以者何？根本無明唯邊成就，非中成就。此文後義直釋彼經，是故明知此義得成。如本無明熏習義有二種。云何為二？一者根本熏習，以能成就業識義故；二者所起見愛熏習，以能成就分別事識義故故。 > Having explained the approach of revealing the tenet through general question and general answer, next is explained the approach of subsuming the general to formulate specifics in separate exposition. Within this approach there are three tiers. What are the three? First, sense-objects; second, the deluded mind; third, avidyā—these are called the three. Because each of these three kinds has two aspects, they form six in number. In their proper sequence, taking the first as the last and the last as the first, they are gradually demonstrated. What is the first tier? Because these deluded sense-objects possess the power of real perfuming, they increase the thoughts of attachment to dharmas; because they possess the power of perfuming as it is, they augment attachment to an ātman. Because the two attachments to an ātman and to dharmas fully arise, categories of higher afflictions exceeding the sands of the Gaṅgā all arise; therefore, it is called the perfuming of sense-objects. As the root text says: "This meaning of the perfuming of deluded sense-objects has two kinds. What are the two? First, the perfuming that increases thoughts; second, the perfuming that increases grasping." What is the middle tier? Because the deluded mind of karmic consciousness has the power of upward perfuming, it can cause the noble ones of the three vehicles who have already attained liberation to undergo the subtle suffering of transformation; because it has the power of downward perfuming, it can cause all ordinary beings who have not yet attained liberation to undergo the coarse suffering of fractured portions. Therefore, it is called the perfuming of the deluded mind. As the root text says: "The meaning of the perfuming of the deluded mind has two kinds. What are the two? First, the fundamental perfuming of the karmic consciousness, because it can cause arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing; second, the perfuming of increasing the discriminating consciousness of affairs, because it can cause ordinary beings to undergo the suffering bound by karma." What is the last tier? Because the avidyāvāsabhūmi is the root of the intrinsic substance, it can perfume the beginning and end so that they are accomplished; because it is thoroughly pervasive, it can perfume the consciousness of affairs so that it is accomplished. Why are only the beginning and the end mentioned, while the middle is not shown? Because there are two meanings. What are the two? First, the meaning of accomplishment through existence; second, the meaning of accomplishment through emptiness. What is called the meaning of accomplishment through existence? By mentioning the extremes, existence is obtained, because the middle is manifested. What is called the meaning of accomplishment through emptiness? By mentioning that the middle is empty and non-existent, it is shown that the extremes are empty. What is the latter meaning? Because it is spoken in a sūtra. Which sūtra? It refers to the \*Perfuming Sūtra\*. How does that sūtra speak? In the \*Perfuming Sūtra\* it is spoken thus: "The three consciousnesses—evolving consciousness, manifesting consciousness, and manas—are not accomplished from avidyā. Why is this? Fundamental avidyā is accomplished only at the extremes, not in the middle." The latter meaning of this text directly explains that sūtra; therefore, one clearly knows that this meaning is established. As the root text says: "The meaning of the perfuming of avidyā has two kinds. What are the two? First, fundamental perfuming, because it can accomplish the karmic consciousness; second, the perfuming of the views and attachments that arise, because it can accomplish the discriminating consciousness of affairs." > — English (machine translation) (machine translation) - [Previous: 5.15](https://indike.org/pramana/in.bauddha.taisho.1668.5.15) - [Next: 5.17](https://indike.org/pramana/in.bauddha.taisho.1668.5.17) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1668.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.5.16) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.101) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.5.16](https://indike.org/pramana/in.bauddha.taisho.1668.5.16) · Pramāṇa