[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) › [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799) › 4.61 # 首楞嚴義疏注經 4.61 首楞嚴義疏注經 4.61 - **Language:** Classical Chinese ### [4.61](https://indike.org/pramana/in.bauddha.taisho.1799.4.61) 《起信》名為現相，故論云「以依能見故，境界妄現；離見則無境界。」此則梨耶三境現也。今云同異發明者，由前同異二相相形顯發故，遂令心相轉麁能成外境，形對前二而立此名，非前靜相故名無同，非前動相名為無異。此則待同異之無同異，非絕待之無同異也，故云同異發明也。此之三相本識分齊，流注生滅，念念不息，非凡夫二乘之所能覺。由彼一念無明所起，《起信》名為不相應染，唯佛究盡，故文云「依無明熏習所起識者，非凡夫能知，亦非二乘智慧所覺，謂依菩薩從初正信發心觀察，若證法身得少分知，乃至菩薩究竟地不能盡知，唯佛窮了。」 > In the Awakening of Faith, this is called the mark of manifestation (viṣaya-lakṣaṇa); thus the treatise states: "Because it relies on the capacity to see, objective realms falsely manifest; apart from seeing, there are no objective realms." This is the manifestation of the three objects of the ālayavijñāna. Now, in saying "identity and difference mutually clarify," because the preceding two marks of identity and difference mutually contrast and become manifest, they subsequently cause the mental mark to become coarser and capable of forming external objects. In contrast to the preceding two, this name is established: being not the former mark of stillness, it is called 'neither identity'; being not the former mark of movement, it is called 'nor difference'. This is a 'neither identity nor difference' that opposes identity and difference, not an absolute 'neither identity nor difference'; therefore, it says, "Identity and difference mutually clarify." These three marks belong to the domain of the fundamental consciousness; they flow along, arising and ceasing, thought after thought without rest, and cannot be perceived by ordinary beings or followers of the two vehicles. Arising from that single thought of avidyā, in the Awakening of Faith they are called 'unassociated defilements' (asaṃprayukta-kleśa), thoroughly plumbed only by Buddhas. Thus the text \[of the treatise\] says: "The consciousness arising based on the permeation of avidyā is neither known by ordinary beings nor perceived by the wisdom of the two vehicles. Relying on a bodhisattva observing from the initial setting forth of the mind in right faith, if one realizes the dharmakāya one attains partial knowledge; up to the ultimate ground of a bodhisattva, one cannot know it exhaustively; only a Buddha thoroughly penetrates it." > — English (machine translation) (machine translation) - [Previous: 4.60](https://indike.org/pramana/in.bauddha.taisho.1799.4.60) - [Next: 4.62](https://indike.org/pramana/in.bauddha.taisho.1799.4.62) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1799.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.4.61) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.2.121) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1799.4.61](https://indike.org/pramana/in.bauddha.taisho.1799.4.61) · Pramāṇa