[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) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 2.138 # 注大乘入楞伽經 2.138 注大乘入楞伽經 2.138 - **Language:** Classical Chinese ### [2.138](https://indike.org/pramana/in.bauddha.taisho.1791.2.138) 自下明若達妄源，成淨緣起也。言阿賴耶識和合心海中，妄念分別種種習氣若滅，即一切根識滅。言一切根者，謂意根起識而能分別一切諸法，名一切根識。即第六意識，及所依第七末那現行識相滅，名相生住滅識滅也。所言種種習氣者，約唯識宗說諸習氣，總有三種：一名言習氣，謂有為法各別親種。名言有二：一表義名言，即能詮義音聲差別；二顯境名言，即能了境心心所法。隨二名言所熏成種，作有為法各別因緣。二我執習氣，謂虛妄執我我所種。我執有二：一俱生我執，即修所斷我我所執；二分別我執，即見所斷我我所執。隨二我執所熏成種，令有情等自他差別。三有支習氣，謂招三界異熟果種。有支有二：一有漏善，即是能招可愛果業；二諸不善，即是能招非愛果業。隨二有支所熏成種，令異熟果善惡趣別。諸說習氣，皆准應知。 > From here on, it clarifies that if one penetrates to the source of delusion, it becomes the conditioned arising of purity. It means that within the unified ocean of the mind of the ālayavijñāna, if the various latencies of false thoughts and discrimination cease, then all faculty-consciousnesses cease. 'All faculties' means that the mental faculty gives rise to consciousness and can discriminate all phenomena; this is called all faculty-consciousnesses. That is, the cessation of the sixth mental consciousness and the active consciousness-characteristics of the seventh manas upon which it relies is called the cessation of the consciousness of the arising, abiding, and cessation of characteristics. Regarding 'various latencies': according to the Vijñānavāda school, there are three general kinds of latencies: First, the latencies of nominal expressions (nāma-vāsanā), which are the individual direct seeds of conditioned phenomena. Nominal expressions are of two kinds: (1) nominal expressions that express meanings, which are the distinctions of voice and sound that can explain meanings; (2) nominal expressions that manifest realms, which are the minds and mental factors that can apprehend objective realms. The seeds perfumed according to these two kinds of nominal expressions serve as the individual causes and conditions for conditioned phenomena. Second, the latencies of self-grasping (ātmagrāha-vāsanā), which are the seeds of falsely grasping at a self and what belongs to a self. Self-grasping is of two kinds: (1) innate self-grasping, which is the grasping at self and what belongs to a self abandoned by cultivation; (2) discriminating self-grasping, which is the grasping at self and what belongs to a self abandoned by seeing \[the truth\]. The seeds perfumed according to these two kinds of self-grasping cause sentient beings to have distinctions between self and other. Third, the latencies of limbs of existence (bhavāṅga-vāsanā), which are the seeds that bring about the ripening results of the three realms. Limbs of existence are of two kinds: (1) uncontaminated wholesome \[deeds\], which are karma that brings about agreeable results; (2) unwholesome \[deeds\], which are karma that brings about disagreeable results. The seeds perfumed according to these two kinds of limbs of existence cause the distinctions of good and evil destinies among ripening results. All discussions of latencies should be understood according to this standard. > — English (machine translation) (machine translation) - [Previous: 2.137](https://indike.org/pramana/in.bauddha.taisho.1791.2.137) - [Next: 2.139](https://indike.org/pramana/in.bauddha.taisho.1791.2.139) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1791.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.2.138) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.31.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.2.138](https://indike.org/pramana/in.bauddha.taisho.1791.2.138) · Pramāṇa