[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) › [大乘起信論義疏](https://indike.org/pramana/in.bauddha.taisho.1843) › 1.28 # 大乘起信論義疏 1.28 大乘起信論義疏 1.28 - **Language:** Classical Chinese ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1843.1.28) 「是心則攝一切世間出世間」者，如此理者，諸法中體，以用歸體，故言則攝。用雖眾多，無出染淨，染則世間，淨則出世。「依於此心」以下，明其立義。此心理故，據此明義。「顯示摩訶衍義」者，即是其說大乘義也。「何以故」下明傳釋。所以是心世出世法體者，彼前第二句釋之。以二義釋：一義云「是心真如相」者，即是第九識。第九識是其諸法體故，故言「即示摩訶衍體故」也。「是心生滅因緣相」者，是第八識。第八識是其隨緣轉變，隨染緣故「生滅因緣相」也。何以知者？文中言「即示摩訶衍體相用故」也。用是正義，體相隨來；於一心中，絕言離緣，為第九識，隨緣變轉是第八識，則上心法有此二義。是第八識隨緣本故，世及出世，諸法之根原，故言則攝。前中但言八識，後轉釋中，了顯二識，故言體用。第八識者，攝體從用，故言「為用」。心生滅也，上中具明「染淨」二用，釋中但明隨染之用。故《勝鬘》云「有二難可了知。自性清淨心難可了知，彼心為煩惱所染難可了知。」彼言「自性清淨」，猶此心真如，本來無二。言「用大」者，用有二種：一染、二淨，此二用中，各有二種。染中二者：一依持用，二緣起用。依持用者，此「真心」者，能持妄染，若無此真，妄則不立。故《勝鬘》云「若無藏識，不種眾苦，識七法不住，不得厭苦，樂求涅槃。」言緣起用者，向依持用，雖在染中，而不作染，但為本耳。今與妄令緣集起染，如水隨風集起波浪，是以不增不減。解言：即此法界輪轉五道，名為眾生。染用如是。淨用亦有二種：一者隨緣顯用、二者隨緣作用。言顯用者，真識之體本為妄覆，修行對治後息妄染。雖體本來淨，隨緣得言始淨顯也。是故說為性淨法佛，無作因果，是名顯用。 > "This mind encompasses all mundane and supramundane \[dharmas\]": such a principle is the essence within all dharmas; because function returns to essence, it says "encompasses." Although functions are numerous, they do not exceed defilement and purity: defilement is mundane, and purity is supramundane. From "Relying on this mind" downward clarifies the establishing of the doctrine: because of this mental principle, it clarifies the doctrine based on this. "Revealing the significance of the Mahāyāna" means expounding the meaning of the Great Vehicle. From "Why is this?" downward clarifies the further explanation. The reason why this mind is the essence of mundane and supramundane dharmas is explained by that previous second clause. It is explained through two meanings: The first meaning says that "the aspect of this mind as tathatā" is the ninth consciousness. Because the ninth consciousness is the essence of all dharmas, it says: "because it directly reveals the essence of the Mahāyāna." "The aspect of this mind as arising and ceasing through causes and conditions" is the eighth consciousness. The eighth consciousness transforms according to conditions; because it accords with defiled conditions, it is "the aspect of arising and ceasing through causes and conditions." How is this known? In the text it says: "because it directly reveals the essence, attributes, and functions of the Mahāyāna." Function is the primary meaning, while essence and attributes follow along with it. Within the one mind, being beyond words and separated from conditions is the ninth consciousness; transforming in accordance with conditions is the eighth consciousness. Thus the mental dharma mentioned above has these two meanings. Because this eighth consciousness is the root of following conditions, it is the fountainhead of all mundane and supramundane dharmas; hence it is said to "encompass." Earlier, it only spoke of eight consciousnesses, but in the subsequent further explanation, it clearly reveals two consciousnesses; hence it speaks of essence and function. Regarding the eighth consciousness, it gathers the essence into the function; hence it is said to be "function." Mind arises and ceases; above, it fully clarified both "defiled and pure" functions, but in the explanation, it only clarifies the function of according with defilement. Therefore the Śrīmālādevī Sūtra says: "There are two things that are difficult to comprehend: the intrinsically pure mind is difficult to comprehend, and that mind being defiled by afflictions is difficult to comprehend." Its statement "intrinsically pure" is just like this mind as tathatā, originally non-dual. As for "the greatness of function," functions are of two kinds: first, defiled; second, pure. Within each of these two functions, there are also two kinds. The two within defilement are: first, the function of supporting; second, the function of dependent origination. As for the function of supporting: this "true mind" can support false defilements; if this truth did not exist, the false could not be established. Therefore the Śrīmālādevī Sūtra says: "If there were no ālayavijñāna, one would not plant the seeds of manifold sufferings, the seven dharmas of consciousness would not abide, and one could neither revile suffering nor joyfully seek nirvāṇa." As for the function of dependent origination: the preceding function of supporting, although it is within defilement, does not itself produce defilement, but merely serves as the foundation. Now, together with the false, it causes conditions to aggregate and give rise to defilement, just as water aggregates into waves following the wind; therefore, it neither increases nor decreases. The explanation states: this very dharmadhātu revolving through the five destinies is called a sentient being. Such is the defiled function. The pure function also has two kinds: first, revealing function according to conditions; second, active function according to conditions. As for revealing function: the essence of the true consciousness is originally obscured by the false; through the cultivation of counteragents, false defilements subsequently cease. Although its essence is originally pure, according to conditions it can be said to become newly purified and revealed. Therefore it is spoken of as the naturally pure dharmakāya Buddha, non-fabricated cause and effect; this is called revealing function. > — English (machine translation) (machine translation) - [Previous: 1.27](https://indike.org/pramana/in.bauddha.taisho.1843.1.27) - [Next: 1.29](https://indike.org/pramana/in.bauddha.taisho.1843.1.29) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1843.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1843~en-mt.1.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1843.1.28](https://indike.org/pramana/in.bauddha.taisho.1843.1.28) · Pramāṇa