[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) › [起信論疏](https://indike.org/pramana/in.bauddha.taisho.1844) › 1.29 # 起信論疏 1.29 起信論疏 1.29 - **Language:** Classical Chinese ### [1.29](https://indike.org/pramana/in.bauddha.taisho.1844.1.29) 此下第二重顯所依因緣體相，於中有二：一者略明因緣甚深、二者廣顯因緣差別。初中有三：先標甚深、次釋、後結。初中言「無明熏習所起識者」，牒上所說依阿梨耶識說有無明不覺而起等也，非餘能知「唯佛窮了」者，標甚深也。「何以故」下，次釋深義。「從本已來自性清淨，而無明所染有其染心」者，是明淨而恒染；「雖有染心而常恒不變」者，是明動而常靜。由是道理，甚深難測。如《夫人經》言「自性清淨心難可了知，彼心為煩惱所染，亦難可了知。」《楞伽經》言「以如來藏是清淨相，客塵煩惱垢染不淨。我依此義，為勝鬘夫人及餘菩薩等，說如來藏阿梨耶識共七識生，名轉滅相。大慧！如來藏阿梨耶識境界，我今與汝及諸菩薩甚深智者，能了分別此二種法，諸餘聲聞、辟支佛及外道等，執著名字者，不能了知如是二法。」「是故此義唯佛能知」者，第三結甚深也。「所謂」以下，第二廣顯因緣差別。於中有六：一明心性因之體相、二顯無明緣之體相、三明染心諸緣差別、四顯無明治斷位地、五釋相應不相應義、六辨智礙煩惱礙義。初中言「心性常無念故名為不變」者，釋上雖有染心而常不變之義，雖舉體動而本來寂靜，故言心性常無念也。第二中言「心不相應」者，明此無明最極微細，未有能所王數差別，故言心不相應。唯此為本，無別染法能細於此、在其前者，以是義故，說忽然起。如《本業經》言「四住地前更無法起，故名無始無明住地。」是明其前無別為始，唯此為本，故言無始。猶是此論忽然義也。此約細麁相依之門說為無前，亦言忽然起，非約時節以說忽然起。此無明相，如二障章廣分別也，是釋上言自性清淨而有無明所染，有其染心之句。於中有二：總標、別釋。別釋之中兼顯治斷。此中六染，即上意識并五種意。但前明依因而起義故，從細至麁而說次第；今欲兼顯治斷位故，從麁至細而說次第。第一「執相應染」者，即是意識，見愛煩惱所增長義，麁分別執而相應故。若二乘人至羅漢位，見修煩惱究竟離故；若論菩薩，十解以上能遠離故。此言「信相應地」者，在十解位，信根成就，無有退失，名信相應。如《仁王經》言「伏忍聖胎三十人，十信十止十堅心。」當知此中，十向名堅、十行名止、十信解名信；入此位時，已得人空，見修煩惱不得現行，故名為離。當知此論上下所明，約現起以說治斷也。第二「不斷相應染」者，五種意中之相續識，法執相應相續生起，不斷即是相續異名。從十解位，修唯識觀，尋思方便，乃至初地證三無性，法執分別不得現行，故言「得淨心地究竟離故」也。第三「分別智相應染」者，五種意中第四智識，七地以還，二智起時，不得現行；出觀緣事，任運心時，亦得現行，故言漸離。七地以上長時入觀，故此末那永不現行，故言「無相方便地究竟離」。此第七地，於無相觀有加行、有功用，故名無相方便地也。第四「現色不相應染」者，五種意中第三現識，如明鏡中現色像，故名現色不相應染。「色自在地」是第八地，此地已得淨土自在，穢土麁色不能得現，故說能離也。等五「能見心不相應染」者，是五意內第二轉識，依於動心成能見故。「心自在地」，是第九地，此地已得四無礙智，有礙能緣不得現起，故說能離也。第六「根本業不相應染」者，是五意內第一業識，依無明力不覺心動故。「菩薩盡地」者，是第十地，其無垢地屬此地故。就實論之，第十地中亦有微細轉相現相，但隨地相說漸離耳。如下文言「依於業識」，乃至「菩薩究竟地，心所見者，名為報身。」若離業識，則無見相；當知業識未盡之時，能見能現亦未盡也。「不了」以下，第四明無明治斷。然無明住地有二種義，若論作得住地門者，初地以上能得漸斷；若就生得住地門者，唯佛菩提智所能斷。今此論中不分生作，合說此二通名無明，故言「入淨心地隨分得離，乃至如來地能究竟離」也。此下第五明相應不相應義。六種染中，前三染是相應，後三染及無明是不相應。相應中言「心念法異」者，心法之名也。《迦旃延論》中，名為心及心所念法也。「依染淨差別」者，分別染淨諸法、見慢愛等差別也；「知相同」者，能知相同；「緣相同」者，所緣相同也。此中依三等義以說相應：謂心念法異者是體等義，謂諸煩惱數，各有一體，皆無第二故；知相同者是知等義，緣相同者是緣等義。彼前三染，具此三義，俱時而有，故名相應。問：《瑜伽論》說「諸心心法，同一所緣，不同一行相，一時俱有，一一而轉。」今此中說知相亦同，如是相違，云何和會？答：二義俱有，故不相違。何者？如我見是見性之行，其我愛者愛性之行，如是行別，名不同一行；而見愛等皆作我解，依如是義名知相同，是故二說不相違也。不相應中言「即心不覺常無別異」者，是明無體等義，離心無別數法差別故。既無體等，義離心無餘二何寄？故無同知同緣之義，故言「不同知相緣相。」此中不者，無之謂也。問：《瑜伽論》說「阿梨耶識，五數相應，緣二種境。」即此論中現色不相應染，何故此中說不相應？答：此論之意，約煩惱數差別轉義，說名相應。現識之中，無煩惱數，依是義故，名不相應。彼新論意，約遍行數，故說相應，由是道理，亦不相違也。此下第六明二礙義，顯了門中名為二障，隱密門內名為二礙，此義具如二障章說。今此文中說隱密門，於中有二：初分、二礙。「此義」以下，釋其所以。初中言「染心義」者，是顯六種染心也。「根本智」者，是照寂慧，違寂靜故，名「煩惱礙」也。「無明義」者，根本無明。世間業智者，是後得智，無明昏迷無所分別，故違世間分別之智。依如是義，名為智礙。釋所以中，正顯是義。「以依染心能見、能現、妄取境界」者，略舉轉識、現識、智識。違平等性者，違根本智能所平等，是釋煩惱礙義也。「以一切法常靜無有起相」者，是舉無明所迷法性。「無明不覺妄與法違故」者，是顯無明迷法性義，故「不能得」乃至「種知」者，正明違於世間智義也。上來第二廣釋生滅因緣義竟。 > From here below, the second part again reveals the essential nature and aspects of the dependent causes and conditions. In this there are two: first, briefly explaining that the causes and conditions are extremely profound; second, extensively revealing the distinctions among the causes and conditions. In the first there are three: first, stating its extreme profundity; next, explaining it; and finally, concluding. In the first part, the statement "the consciousness arising from the perfuming of ignorance" refers back to what was stated above: that based on the ālayavijñāna there is ignorance, non-enlightenment, and its arising, etc. Saying that it is not what others can know, but "only a Buddha can fully comprehend," states its extreme profundity. Below "Why is this?", next, the profound meaning is explained. "Because from the beginning its self-nature is pure, yet being defiled by ignorance there is its defiled mind" explains that it is pure yet constantly defiled. "Although there is a defiled mind, it is constantly and eternally unchanging" explains that it is in motion yet constantly quiet. Due to this principle, it is extremely profound and difficult to fathom. As the Śrīmālādevī-sūtra says: "The intrinsically pure mind is difficult to understand, and that this mind is defiled by afflictions is also difficult to understand." The Laṅkāvatāra-sūtra says: "Because the tathāgatagarbha has the aspect of purity, it is stained and impure through the adventitious afflictions. Relying on this meaning, for Queen Śrīmālā and other bodhisattvas, I taught that the tathāgatagarbha and ālayavijñāna arise together with the seven consciousnesses, which is called the aspect of evolving and ceasing. Mahāmati! The realm of the tathāgatagarbha and ālayavijñāna can now be comprehended and distinguished by you and those bodhisattvas endowed with extremely profound wisdom; all other śrāvakas, pratyekabuddhas, non-Buddhists, and those clinging to names cannot comprehend these two dharmas." The statement "Therefore, this meaning only a Buddha can know" is third, concluding its extreme profundity. Below "What is termed...", the second part extensively reveals the distinctions among causes and conditions. In this there are six: first, clarifying the essential nature and aspect of the cause, which is the mind-nature; second, revealing the essential nature and aspect of the condition, which is ignorance; third, clarifying the distinctions of the various conditions of the defiled mind; fourth, revealing the stages of counteracting and severing ignorance; fifth, explaining the meaning of associated and unassociated; sixth, distinguishing the meanings of the cognitive obstruction and the affliction obstruction. In the first part, the statement "Because the mind-nature is constantly free of thought, it is called unchanging" explains the meaning stated above that although there is a defiled mind, it is constantly unchanging; although the entire essence moves, it is fundamentally tranquil, hence it is said that the mind-nature is constantly free of thought. In the second part, the statement "not associated with the mind" clarifies that this ignorance is exceedingly subtle, without the distinction of subjective and objective, or primary mind and mental factors, hence it is called "not associated with the mind." Only this serves as the root, and there is no other defiled dharma subtler than this or preceding it; for this reason, it is said to "suddenly arise." As the Benye jing says: "Before the four entrenchments, no further dharma arises; therefore it is called the entrenchment of beginningless ignorance." This clarifies that before it there is no other beginning; only this is the root, hence it is called beginningless. This is identical to the meaning of "suddenly" in this treatise. This is stated as "having nothing prior" in terms of the gateway of the mutual dependence of subtle and coarse, and is also called "suddenly arising"; it is not spoken of as "suddenly arising" in terms of a temporal period. The characteristics of this ignorance are extensively distinguished as in the Chapter on the Two Hindrances. This explains the sentence above: "the self-nature is pure, yet there is defilement by ignorance, and there is its defiled mind." In this there are two: a general presentation and a specific explanation. In the specific explanation, counteraction and severance are simultaneously revealed. The six defilements here are the aforementioned mental consciousness and the five kinds of manas. However, previously, in order to clarify the meaning of arising in dependence on causes, the sequence was presented from subtle to coarse; now, wishing to simultaneously reveal the stages of counteraction and severance, the sequence is presented from coarse to subtle. The first, "defilement associated with attachment," is the mental consciousness, in the sense of being augmented by the afflictions of view and attachment; because it is associated with coarse discriminative grasping. In the case of practitioners of the two vehicles, when reaching the arhat stage, the afflictions of view and cultivation are completely abandoned; in the case of bodhisattvas, from the ten understandings upward they can be kept far away. Here, "the stage associated with faith" refers to the stage of the ten understandings, where the faculty of faith is perfected and without regression, which is called association with faith. As the Renwang jing says: "Thirty persons in the holy embryo of subduing-forbearance: the ten faiths, the ten stoppings, and the ten firm minds." One should know that here, the ten dedications are called firm, the ten practices are called stopping, and the ten faiths and understandings are called faith. When entering this stage, one has already realized the selflessness of persons, and the afflictions of view and cultivation cannot become active, hence it is called abandoning. One should know that what is clarified throughout this treatise speaks of counteraction and severance in terms of active manifestation. The second, "defilement associated with non-interruption," is the continuous consciousness among the five kinds of manas, which arises continuously in association with dharma-grasping; non-interruption is an alternative name for continuation. From the stage of the ten understandings, cultivating the contemplation of consciousness-only and the upāya of investigation, up to the first bhūmi where one realizes the three non-natures, discriminative dharma-grasping cannot become active; hence it says "because of being completely abandoned upon attaining the pure mind bhūmi." The third, "defilement associated with discriminative wisdom," is the fourth, the wisdom consciousness, among the five kinds of manas. Up to the seventh bhūmi, when the two wisdoms arise, it cannot become active; but when emerging from contemplation to engage with phenomena, at times of spontaneous mind, it can also become active; hence it says "gradually abandoned." From the seventh bhūmi upward, one enters contemplation for prolonged periods, so this manas never becomes active again; hence it says "completely abandoned at the stage of signless upāya." This seventh bhūmi has preparation and effort regarding signless contemplation, hence it is called the stage of signless upāya. The fourth, "unassociated defilement manifesting forms," is the third, the manifesting consciousness, among the five kinds of manas; like forms and images manifesting in a bright mirror, it is called the unassociated defilement manifesting forms. The "stage of mastery over form" is the eighth bhūmi; at this stage one has already attained mastery over the pure land, and coarse forms of defiled lands cannot manifest, hence it is said that one can abandon it. The fifth, "unassociated defilement of the perceiving mind," is the second, the evolving consciousness, among the five kinds of manas, because based on the moving mind it becomes capable of perceiving. The "stage of mastery over mind" is the ninth bhūmi; at this stage one has already attained the four unhindered knowledges, and obstructed subjective perceivers cannot actively arise, hence it is said that one can abandon it. The sixth, "fundamental karmic unassociated defilement," is the first, the karmic consciousness, among the five kinds of manas, because based on the power of ignorance the mind moves unconsciously. The "bodhisattva-exhaustion stage" is the tenth bhūmi, because the immaculate stage belongs to this stage. Speaking truthfully, in the tenth bhūmi there are also subtle evolving aspects and manifesting aspects, but gradual abandonment is spoken of merely in accordance with the aspects of the bhūmis. As the text below says: "based on karmic consciousness," up to "what is seen by the mind at the bodhisattva's ultimate stage is called the reward body." If separated from karmic consciousness, there would be no aspect of seeing; one should know that when karmic consciousness has not yet been exhausted, being capable of seeing and capable of manifesting are also not yet exhausted. Below "Failing to comprehend...", the fourth clarifies the counteraction and severance of ignorance. However, the entrenchment of ignorance has two aspects: speaking from the gate of entrenchment acquired through effort, it can be gradually severed from the first bhūmi upward; speaking from the gate of innately acquired entrenchment, it can only be severed by the wisdom of a Buddha's bodhi. Now, in this treatise, innate and acquired are not distinguished, but both are spoken of together and collectively called ignorance; hence it says "entering the pure mind bhūmi one abandons it according to one's portion, up to the Tathāgata bhūmi where one can completely abandon it." Below this, the fifth clarifies the meaning of associated and unassociated. Among the six kinds of defilement, the first three defilements are associated, and the latter three defilements and ignorance are unassociated. In the associated, the phrase "mind and mental dharmas differ" is the name for mental factors. In the Kātyāyanīputra-śāstra, they are called the mind and the mental dharmas associated with the mind. "Based on the distinctions of defilement and purity" refers to discriminating defiled and pure dharmas, the distinctions of views, pride, attachment, and so forth. "Identity of the aspect of knowing" means that the subjective knowing aspect is identical. "Identity of the aspect of objective support" means that the objective support is identical. Here, association is spoken of on the basis of three identities: "mind and mental dharmas differ" means the identity of essence, meaning that each of the various affliction factors has one individual essence, none having a second; "identity of the aspect of knowing" means identity of knowing; "identity of the aspect of objective support" means identity of objective support. Those first three defilements possess these three meanings and exist simultaneously, hence they are called associated. Question: The Yogācārabhūmi-śāstra states: "Mind and mental dharmas share the same objective support, but do not share the same mental mode; they exist simultaneously and function individually." Here it is said that the aspect of knowing is also identical; since these contradict each other, how are they harmonized? Answer: Both meanings are present, so they do not contradict each other. How so? For example, the view of self is an operation of the nature of views, whereas the love of self is an operation of the nature of attachment; such differences in operation are called "not sharing the same mental mode"; yet view, attachment, and the rest all form the understanding of "self"; based on this meaning it is called "identity of the aspect of knowing." Therefore, the two explanations do not contradict each other. In the unassociated, the statement "in the mind's non-enlightenment there is constantly no difference" clarifies the absence of the identity of essence, because apart from the mind there are no distinct mental factors. Since there is no identity of essence, and apart from the mind there are no other factors, on what could the other two be based? Hence there is no meaning of identical knowing or identical objective support; therefore it says "not having identical aspects of knowing and objective support." Here, "not" means absence. Question: The Yogācārabhūmi-śāstra states: "The ālayavijñāna is associated with five mental factors and takes two kinds of objects as support." This corresponds to the unassociated defilement manifesting forms in this treatise; why is it called unassociated here? Answer: The intention of this treatise is to speak of association in terms of the distinct operation of affliction factors. In the manifesting consciousness, there are no affliction factors; based on this meaning, it is called unassociated. The intention of that new treatise speaks of association in terms of omnipresent factors; by this principle, they also do not contradict each other. Below this, the sixth clarifies the meaning of the two obstructions: in the explicit gate they are called the two hindrances, while in the esoteric gate they are called the two obstructions; this meaning is fully explained in the Chapter on the Two Hindrances. Now in this text, the esoteric gate is explained, in which there are two: first, distinguishing the two obstructions. Below "This meaning...", the reasons are explained. In the first, "the meaning of defiled mind" reveals the six kinds of defiled mind. "Fundamental wisdom" is the wisdom that illuminates tranquility; because it opposes tranquility, it is called the "affliction obstruction." "The meaning of ignorance" is fundamental ignorance. The worldly karmic wisdom is the subsequent wisdom; since ignorance is dark and confused, lacking discrimination, it opposes the worldly discriminative wisdom. Based on this meaning, it is called the cognitive obstruction. In explaining the reason, this meaning is directly revealed. "Because based on the defiled mind, being capable of seeing, capable of manifesting, and falsely grasping objects" briefly lists the evolving consciousness, the manifesting consciousness, and the wisdom consciousness. "Opposing the nature of equality" means opposing the equality of subject and object of fundamental wisdom; this explains the meaning of the affliction obstruction. "Because all dharmas are constantly tranquil and without aspects of arising" presents the dharma-nature that is obscured by ignorance. "Ignorance and non-enlightenment falsely contradict dharmas" reveals the meaning of ignorance obscuring the dharma-nature; therefore, "being unable to attain... all-knowledge" directly clarifies the meaning of opposing worldly wisdom. The second part above, extensively explaining the causes and conditions of arising and ceasing, is finished. > — English (machine translation) (machine translation) - [Previous: 1.28](https://indike.org/pramana/in.bauddha.taisho.1844.1.28) - [Next: 1.30](https://indike.org/pramana/in.bauddha.taisho.1844.1.30) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1844.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1844~en-mt.1.29) — English, machine translation ## Linked texts (1) - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.3.75) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1844.1.29](https://indike.org/pramana/in.bauddha.taisho.1844.1.29) · Pramāṇa