[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) › 5.5 # 釋摩訶衍論 5.5 釋摩訶衍論 5.5 - **Language:** Classical Chinese ### [5.5](https://indike.org/pramana/in.bauddha.taisho.1668.5.5) 論曰：則此文中自有五門。云何為五？一者標釋俱成示相門、二者率相屬當假人門、三者顯示麁細所依門、四者本覺對治次第門、五者發起問答決疑門。言標釋俱成示相門者，麁重生滅與心相應故，微細生滅與心不相應故。云何名為麁重生滅？當與何識而相應耶？謂末末故，與分別事識而共相應故。云何名為微細生滅？當與何識而不相應耶？所謂末故，與三位本識而不相應故。馬鳴菩薩依何經本作此解釋？謂楞伽經。彼契經中如何說耶？謂一本分流楞伽契經中作如是說：爾時大慧菩薩摩訶薩復白佛言：「世尊！諸識有幾種生住滅？」佛告大慧：「諸識有二種生住滅，非思量所知。諸識有二種生，謂流注生及相生。有二種住，謂流注住及相住。有二種滅，謂流注滅及相滅。」又一本分流楞伽契經中作如是說：大慧！諸識有二種滅。何等為二？一者相滅、二者相續滅。有二種生。何等為二？一者相生、二者相續生。有二種住。何等為二？一者相住、二者相續住。又大本楞伽契經中作如是說：爾時文殊師利即白佛言：「世尊！諸心識法，有幾無常之相？」佛告文殊：「若第一有縛細識，有上品非離生滅。若中轉有縛細識，有中品非離生滅。若遠轉縛細識，有下品非離生滅。若遍分別麁識，有分離面鏡非離生滅。」如是三本楞伽契經為明何義？為欲顯示麁重、微細二種生滅差別相故，於契經中唯出名字不示其義。以此義故，馬鳴菩薩分契不契顯示麁細二種生滅，如本復次分別生滅相者則有二種。云何為二？一者麁與心相應故、二者細與心不相應故故。 > The commentary says: Within this text there are naturally five gates. What are the five? The first is the gate of demonstrating the characteristics where the designation and explanation are both established; the second is the gate of assigning the characteristics to provisional persons; the third is the gate of revealing that upon which the coarse and subtle rely; the fourth is the gate of the successive stages of antidotes by original awakening; and the fifth is the gate of raising questions and answers to resolve doubts. Regarding the gate of demonstrating the characteristics where the designation and explanation are both established: coarse arising and ceasing corresponds with the mind, whereas subtle arising and ceasing does not correspond with the mind. What is meant by "coarse arising and ceasing"? With which consciousness does it correspond? Because it is the furthest derivative, it corresponds with the consciousness that discriminates phenomena. What is meant by "subtle arising and ceasing"? With which consciousness does it not correspond? Because it is the derivative, it does not correspond with the fundamental consciousness in its three states. On what canonical text did Bodhisattva Aśvaghoṣa rely to make this explanation? On the Laṅkāvatārasūtra. What does it say in that sūtra? A branched recension of the Laṅkāvatārasūtra says: At that time, the bodhisattva mahāsattva Mahāmati further addressed the Buddha: "World-Honoured One! How many kinds of arising, abiding, and ceasing do the consciousnesses have?" The Buddha told Mahāmati: "The consciousnesses have two kinds of arising, abiding, and ceasing, which are not known by discursive thought. The consciousnesses have two kinds of arising, namely, stream-like arising and characteristic arising. They have two kinds of abiding, namely, stream-like abiding and characteristic abiding. They have two kinds of ceasing, namely, stream-like ceasing and characteristic ceasing." Furthermore, another branched recension of the Laṅkāvatārasūtra says: "Mahāmati! The consciousnesses have two kinds of ceasing. What are the two? The first is the ceasing of characteristics, and the second is the ceasing of continuity. They have two kinds of arising. What are the two? The first is the arising of characteristics, and the second is the arising of continuity. They have two kinds of abiding. What are the two? The first is the abiding of characteristics, and the second is the abiding of continuity." Furthermore, the Great Recension of the Laṅkāvatārasūtra says: At that time, Mañjuśrī addressed the Buddha: "World-Honoured One! How many characteristics of impermanence are there in the dharmas of mental consciousness?" The Buddha told Mañjuśrī: "If it is the subtle consciousness bound to the first existence, it has the superior grade of non-separation arising and ceasing. If it is the subtle consciousness bound to intermediate turning, it has the middling grade of non-separation arising and ceasing. If it is the subtle consciousness bound to distant turning, it has the lower grade of non-separation arising and ceasing. If it is the coarse consciousness of pervasive discrimination, it has the separated mirror-surface non-separation arising and ceasing." What meaning do these three recensions of the Laṅkāvatārasūtra clarify? They intend to reveal the differentiated characteristics of the two kinds of arising and ceasing, the coarse and the subtle; in the sūtras, they only present the names and do not explain their meaning. For this reason, Bodhisattva Aśvaghoṣa, distinguishing what corresponds and what does not correspond, revealed the two kinds of arising and ceasing, the coarse and the subtle, just as the root text states: "Furthermore, when distinguishing the characteristics of arising and ceasing, there are two kinds. What are the two? The first is coarse, because it corresponds with the mind; the second is subtle, because it does not correspond with the mind." > — English (machine translation) (machine translation) - [Previous: 5.4](https://indike.org/pramana/in.bauddha.taisho.1668.5.4) - [Next: 5.6](https://indike.org/pramana/in.bauddha.taisho.1668.5.6) - [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.5.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.5.5](https://indike.org/pramana/in.bauddha.taisho.1668.5.5) · Pramāṇa