[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) › [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795) › 1.781 # 大方廣圓覺修多羅了義經略疏 1.781 大方廣圓覺修多羅了義經略疏 1.781 - **Language:** Classical Chinese ### [1.781](https://indike.org/pramana/in.bauddha.taisho.1795.1.781) 下餘五亦例此也。皆云識者，隨六根境種類異故。由具五義隨根立名：一依根之識非由境色，識定生故，如盲不見等；二根所發識，由根變異識必變異，如眼根損，見青為黃，非色壞時，而識壞也；三屬根之識，由識種子隨逐於根而得生故，非色種子識種隨也；四助根之識，由根合識，識所領受，令根損益，非境界也；五如根之識，根識二法俱有情數，非彼色法定是有情。根五勝義故說依根。若依《起信》皆名意識，此六皆依意所起故，意之識故。故彼釋生滅因緣云：「所謂眾生依心，意、意識轉故。心即梨耶自體，意即五意，以梨耶二義中有不覺義故。不覺而起，能見能現能取境界，起念相續。意識者，即此相續識，依諸凡夫取著轉深，計我、我所，種種妄執隨事攀緣，分別六塵，名為意識、亦名分離識，又復說云名分別事識。」 > The remaining five below follow this pattern. They are all called 'consciousness' because they correspond to the different categories of the six faculties and objects. They are named according to the faculties on account of possessing five meanings: first, the consciousness relying on the faculty does not arise from objective forms, for consciousness is necessarily produced \[by the faculty\], as when a blind person cannot see; second, the consciousness generated by the faculty, for if the faculty undergoes transformation, the consciousness must undergo transformation, as when the eye faculty is damaged, one sees blue as yellow, whereas when form is destroyed, the consciousness is not thereby destroyed; third, the consciousness belonging to the faculty, because the seeds of consciousness are produced following along with the faculty, while the seeds of consciousness do not follow along with the seeds of form; fourth, the consciousness assisting the faculty, for through the conjunction of faculty and consciousness, what consciousness receives causes benefit or harm to the faculty, not to the objective realm; fifth, the consciousness being like the faculty, for the two dharmas of faculty and consciousness both belong to the category of sentient beings, while that dharma of form is definitely not sentient. Because of these five superior meanings of the faculty, it is said to rely on the faculty. If according to the Awakening of Faith, they are all called 'mental consciousness' (manovijñāna), because all six arise in reliance upon the manas, being the consciousness of the manas. Hence its explanation of the causes and conditions of arising and ceasing says: 'What is called sentient beings evolves in reliance upon the mind (citta), manas, and manovijñāna. The mind is the substance of the ālaya itself; the manas is the five kinds of manas, because within the two meanings of the ālaya there is the meaning of non-enlightenment. Arising from non-enlightenment, it can see, can manifest, and can grasp realms of objects, giving rise to continuous thoughts. The manovijñāna is precisely this continuous consciousness; relying on the ever-deepening grasping and attachment of ordinary beings, it calculates self and what belongs to self, grasping various delusions to condition objects in accordance with things, discriminating the six dusts; it is named the manovijñāna, and is also called the separating consciousness, and again is said to be named the consciousness that discriminates things.'"},習 (27 continued) > — English (machine translation) (machine translation) - [Previous: 1.780](https://indike.org/pramana/in.bauddha.taisho.1795.1.780) - [Next: 1.782](https://indike.org/pramana/in.bauddha.taisho.1795.1.782) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1795~en-mt.1.781) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.2.288) — Classical Chinese - [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668.4.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1795.1.781](https://indike.org/pramana/in.bauddha.taisho.1795.1.781) · Pramāṇa