[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 2.471 # 仁王護國般若波羅蜜多經疏 2.471 仁王護國般若波羅蜜多經疏 2.471 - **Language:** Classical Chinese ### [2.471](https://indike.org/pramana/in.bauddha.taisho.1709.2.471) 解曰：生得染淨者，與身俱生，生便得故，此亦無始所生得也。染有二種，有覆、不善；淨有二種，無記及善，俱生得故。言各自者，從染生染、從淨生淨，如同類因引等流果，為各自也。能為無量無數者，一則長劫時無量數，二則所生染淨二種無量數也。染淨識本者，由前生得，引後自類，前為後本，名識本也。諸識別者，此有二義。有說：第八唯淨無記，趣生本故。第七亦恒，有覆善故。前六間斷，俱通三性。唯第六識染淨皆增，修斷事中最為勝故。雖互熏習為因故生，此俱本來本有種起，各從自種生染淨識，為後本故。有說：業識謂無明力，不覺心動故。依於動心而起轉識能見相，故依於能見而起現識，所謂能現一切境界故。依於現識而起智識，分別染淨起我法，故依於智識起相續識，住持過去善惡之業令不失故，成熟現未苦樂等報無差違故。前之三細雖無明起，由不相應，淨無記故。後二染淨劣勝雖殊，從前而生，業為本故。有差別者，業從本覺起，本覺為業本。業生餘染淨，業為染淨本，故以業相為染淨本。若爾，識有幾種？如何熏習為因緣生？答：《楞伽經》云「大慧！略說有三種識，廣說有八相。三謂真識、現識及分別事識。」海東解云：「真謂本覺，現謂第八，餘七俱名分別事識。雖第七識不緣外塵，緣第八故名分別事。」若對前師，不須問答也。又熏習者，依《楞伽經》，現識及分別事識展轉因故。第八種識為因生七，前七能熏復重生八，無始時來展轉因故。又因緣者，自種為因，現識所現諸境為緣，能合染淨諸識生故。若謂般若無八識者，經無遮表，故引成文釋染淨言，乃得盡理。不爾，初識為目何者？然於《增一》已說賴耶，引此釋經，幸詳察矣。從此第二明色心廣。於中分二：一標陳初後、二明色心廣。且初第一標陳初後。 > The commentary states: "The defilement and purity attained at birth" arise together with the body; since they are obtained as soon as one is born, they are also innately obtained from beginninglessness. Defilement is of two kinds: veiled \[neutral\] and unwholesome; purity is of two kinds: \[unveiled\] neutral and wholesome; both are obtained at birth. "Each" means that from defilement arises defilement, and from purity arises purity, just as a cause of the same kind draws forth a concordant result; thus it is "each." "Able to serve as immeasurable and incalculable": first, the time throughout long kalpas is immeasurable and incalculable; second, the two kinds of defilement and purity produced are immeasurable and incalculable. "Root of defiled and pure consciousnesses": because what is obtained at birth previously leads to its own subsequent kind, the prior serving as the root of the posterior, it is called the "root of consciousness." Regarding the differentiation of the consciousnesses, there are two explanations. Some say: the eighth is exclusively pure neutral, because it is the root of the destinies and births. The seventh is also perpetual, because it is veiled and wholesome. The first six are intermittent, and all three natures pervade them. Only the sixth consciousness increases in both defilement and purity, being the most supreme in the matters of cultivation and severing. Although they mutually perfume as causes and thereby arise, these all arise from original, inherently existing seeds, each producing defiled and pure consciousnesses from its own seeds to serve as subsequent roots. Some say: karma consciousness refers to the power of ignorance stirring the unaware mind. Relying on the moving mind, it gives rise to the transforming consciousness, which is the characteristic capable of seeing; relying on the capacity to see, it gives rise to the manifesting consciousness, which is able to manifest all realms; relying on the manifesting consciousness, it gives rise to the evaluating consciousness, discriminating defilement and purity and giving rise to self and dharmas; relying on the evaluating consciousness, it gives rise to the continuous consciousness, sustaining past wholesome and unwholesome karma so it is not lost, and maturing present and future karmic retributions of suffering and pleasure without discrepancies. Although the previous three subtle \[aspects\] arise from ignorance, because they are unassociated, they are pure and neutral. Although the subsequent two of defilement and purity differ in inferiority and superiority, they arise from the former, with karma as their root. Regarding the difference: karma arises from original awakening, so original awakening is the root of karma; karma gives rise to the remaining defilement and purity, so karma is the root of defilement and purity; therefore the karma characteristic is taken as the root of defilement and purity. If so, how many kinds of consciousness are there, and how does perfuming serve as cause and condition to produce them? Answer: The Laṅkāvatāra Sūtra states: 'Mahāmati! In brief there are three kinds of consciousness, and in full there are eight characteristics. The three are the true consciousness, the manifesting consciousness, and the consciousness that discriminates phenomena.' Haedong explained: 'The true refers to original awakening; the manifesting refers to the eighth; the remaining seven are all named consciousnesses that discriminate phenomena. Although the seventh consciousness does not cognize external dusts, because it cognizes the eighth, it is called discriminating phenomena.' If contrasted with the previous master, no question and answer is needed. Furthermore, regarding perfuming, according to the Laṅkāvatāra Sūtra, the manifesting consciousness and the consciousness that discriminates phenomena are mutual causes. The eighth seed consciousness acts as the cause to produce the seven, and the previous seven are able to perfume and in turn regenerate the eighth, acting as mutual causes from beginningless time. Furthermore, regarding cause and condition: its own seeds serve as the cause, and the various realms manifested by the manifesting consciousness serve as the condition, able to combine to produce the various defiled and pure consciousnesses. If one says that Prajñā does not have the eight consciousnesses, the sūtra neither negates nor affirms it; therefore citing established texts to explain the words 'defilement and purity' exhausts the principle. Otherwise, what would 'initial consciousness' designate? However, since the Ekottara has already spoken of the ālaya, citing this to explain the sūtra will hopefully be examined carefully. Second, following upon this, is clarifying that matter and mind are vast. Within this there are two: 1. presenting the beginning and end; 2. clarifying that matter and mind are vast. First is presenting the beginning and end. > — English (machine translation) (machine translation) - [Previous: 2.470](https://indike.org/pramana/in.bauddha.taisho.1709.2.470) - [Next: 2.472](https://indike.org/pramana/in.bauddha.taisho.1709.2.472) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1709.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.471) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.471](https://indike.org/pramana/in.bauddha.taisho.1709.2.471) · Pramāṇa