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# 大乘起信論別記 1.175

大乘起信論別記 1.175

- **Language:** Classical Chinese

### [1.175](https://indike.org/pramana/in.bauddha.taisho.1845.1.175)

言「意熏習」者，通而言之，上五種識皆為名意，義如上說。就本而說，但取業識，名之為意，以此識最細而作本故。業識義者，雖有動念，見相無別，唯是識量，是為業識。此諸菩薩，智心妄動，無別境界，餘一切法，唯是識量，皆前麁執，似業識相，故名業識熏習，亦名意熏習。非謂無明所起業識，即能覺知唯識道理也。

> As for "perfuming of the manas": speaking generally, all five preceding kinds of consciousness are named manas, as explained above. Speaking from the root, it only takes the karmic consciousness and names it manas, because this consciousness is the most subtle and serves as the root. The meaning of karmic consciousness is: although it has moving thoughts, seeing and characteristics are not differentiated, being merely the measure of consciousness; this is the karmic consciousness. For these bodhisattvas, the cognitive mind falsely moves without separate objects, and all remaining dharmas are merely the measure of consciousness; these are all prior coarse graspings resembling the characteristic of karmic consciousness. Therefore it is called the perfuming of the karmic consciousness, and also called the perfuming of the manas. It does not mean that the karmic consciousness produced by avidyā can directly realize the principle of consciousness-only.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1845~en-mt.1.175) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1845.1.175](https://indike.org/pramana/in.bauddha.taisho.1845.1.175) · Pramāṇa
