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# 注大乘入楞伽經 2.119

注大乘入楞伽經 2.119

- **Language:** Classical Chinese

### [2.119](https://indike.org/pramana/in.bauddha.taisho.1791.2.119)

從此品訖〈斷食肉〉凡十四品，明別問答。故品品多云「重白世尊」。今此首章，即別問答心意識也。謂初剎那識異於木石，生得染淨，各自能為無量無數染淨識本。從初剎那不可說劫，乃至金剛喻定經一剎那，有不可說不可說識。生諸有情色心二法者，則有染、有淨、有生、有滅。此識約生滅門中，有幾種生住滅？（然遠劫無始，何名為初耶？謂此即是忽起一念之時，妄念違真，名為初識。非是過去有識創起名為初識也）。

> From this chapter up to "Abandoning the Eating of Meat," there are fourteen chapters in total, explaining specific questions and answers. Therefore, chapter after chapter repeatedly states, "again addressed the World-Honoured One." Now this opening passage is precisely the specific questioning and answering on citta, manas, and vijñāna. It means that the consciousness of the initial kṣaṇa is different from wood and stone; inherently endowed with defilement and purity, each can become the root of immeasurable, innumerable defiled and pure consciousnesses. From the initial kṣaṇa across ineffable kalpas, up to the single kṣaṇa of the vajropamasamādhi, there are ineffably ineffable consciousnesses. When generating the two dharmas of form and mind in all sentient beings, there are defilement, purity, arising, and ceasing. For this consciousness, regarding the gateway of arising and ceasing, how many kinds of arising, abiding, and ceasing are there? (However, since distant kalpas are beginningless, what is named the "initial"? This refers precisely to the moment when a single thought suddenly arises, when deluded thought goes against truth; this is called the initial consciousness. It is not that there was a consciousness newly arisen in the past that is called the initial consciousness).  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.2.119) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1791.2.119](https://indike.org/pramana/in.bauddha.taisho.1791.2.119) · Pramāṇa
