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# 大乘起信論別記 1.133

大乘起信論別記 1.133

- **Language:** Classical Chinese

### [1.133](https://indike.org/pramana/in.bauddha.taisho.1845.1.133)

第二「不斷相應染」者，五種意中第五相續識，與法我執相應不斷故，得入初地法空觀時究竟離也。第三「分別智相應染」者，五意之中，第四智識，七地已還，二空起時，則不現行，出觀緣俗，任運心時，亦得現行，故言漸離，七地以去，永滅不起，名究竟離。此義如《解深密經》說「論其種子至金剛心，方乃頓斷。」如離論中之所廣說，上來三染，行相是麁，具三等義，故名相應。

> Second, as for the "defilement associated with continuity," it is the fifth, the continuous consciousness, among the five kinds of manas. Because it is associated with grasping at dharmas as a self without interruption, it is completely abandoned when one succeeds in entering the contemplation of the emptiness of dharmas on the first bhūmi. Third, as for the "defilement associated with discriminating cognition," among the five kinds of manas it is the fourth, the cognitive consciousness. From the seventh bhūmi and below, when the twofold emptiness arises, it does not become active; but when one emerges from contemplation and takes conventional \[objects\] as conditions, at the time of spontaneous mind it also becomes active. Therefore it is said to be "gradually abandoned"; and from the seventh bhūmi onward it ceases forever and does not arise, which is called "completely abandoned." This meaning is as the Saṃdhinirmocanasūtra states: "Speaking of its seeds, only upon reaching the vajra-like mind are they abruptly severed." As is explained in detail in that commentary: the above three defilements have coarse modes of activity and possess the three meanings of equality; therefore they are called "associated."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1845~en-mt.1.133) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1845.1.133](https://indike.org/pramana/in.bauddha.taisho.1845.1.133) · Pramāṇa
