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# 首楞嚴義疏注經 1.472

首楞嚴義疏注經 1.472

- **Language:** Classical Chinese

### [1.472](https://indike.org/pramana/in.bauddha.taisho.1799.1.472)

正顯也。第八梨耶於諸識中最極微細，名為識精。此微細識有二種義：一者覺義、二者不覺義。覺義即是此文元明，元明者，本覺也。不覺即是無明生滅，謂不生不滅與生滅合，非一非異，名為識精。從此變起根身、種子、器世間等，名生諸緣。識相既現，元性即隱，名緣所遺者。遺，失也。故下文云「一切眾生從無始來迷己為物，失於本心。」《對法經》云「無始時來界，一切法等依，由此有諸趣，及涅槃證得。」斯之謂矣。

> This directly reveals it. The eighth, ālaya, is the most subtle among all consciousnesses, and is called the "essence of consciousness." This subtle consciousness has two meanings: first, the meaning of awakening; second, the meaning of non-awakening. The meaning of awakening is precisely what this text calls "fundamentally luminous"; the fundamentally luminous is original awakening. Non-awakening is the arising and ceasing of avidyā; that is, the unarisen and unceasing uniting with arising and ceasing, being neither identical nor different, is called the "essence of consciousness." From this are transformed the sense faculties and body, seeds, the receptacle world, and so on, which is called "producing all conditions." Once the marks of consciousness appear, the fundamental nature is hidden; this is called "left behind by conditions." \*Yi\* (遺) means to lose. Thus the text below says: "All sentient beings, from beginningless time, mistake themselves for material things, losing their original mind." The \*Abhidharma-samuccaya\* says: "The realm of beginningless time is the equal support of all dharmas; because of this, there are all destinies and the realization of nirvāṇa." This is what it refers to.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.1.472) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.1.472](https://indike.org/pramana/in.bauddha.taisho.1799.1.472) · Pramāṇa
