[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) › [大乘起信論別記](https://indike.org/pramana/in.bauddha.taisho.1845) › 1.126 # 大乘起信論別記 1.126 大乘起信論別記 1.126 - **Language:** Classical Chinese ### [1.126](https://indike.org/pramana/in.bauddha.taisho.1845.1.126) 「復次」以下，第二釋意識章門。意識猶是先相續識，但就其能與法執麁念相應生後義邊，名相續識。約其從前念生，能起見愛煩惱義邊，名為意識。故言意識者，即此相續識。上六相內受相行蘊，相從入此意識中攝。又此論且依一意識門故，不別出五識相也。文相可知。 > From 'Furthermore' onward is the second part, explaining the heading of manovijñāna. The manovijñāna is still the previous continuous consciousness; it is called continuous consciousness solely in terms of its ability to associate with coarse thoughts of attachment to dharmas and produce subsequent ones. In terms of its arising from preceding moments of thought and being able to produce the afflictions of views and craving, it is called manovijñāna. Therefore it is said that what is called manovijñāna is precisely this continuous consciousness. Within the six characteristics above, the aggregate of feeling and the aggregate of formations are subsumed under this manovijñāna. Moreover, because this treatise tentatively relies on the single gate of manovijñāna, it does not separately set forth the characteristics of the five consciousnesses. The text's meaning is evident. > — English (machine translation) (machine translation) - [Previous: 1.125](https://indike.org/pramana/in.bauddha.taisho.1845.1.125) - [Next: 1.127](https://indike.org/pramana/in.bauddha.taisho.1845.1.127) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1845.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1845~en-mt.1.126) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1845.1.126](https://indike.org/pramana/in.bauddha.taisho.1845.1.126) · Pramāṇa