[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) › 1.31 # 大乘起信論別記 1.31 大乘起信論別記 1.31 - **Language:** Classical Chinese ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1845.1.31) 問：如《瑜伽論》等，說阿梨耶識是異熟識，一向生滅。何故此論乃說此識具含二義？答：各有所述，不相違背。何者？此微細心略有二義：若其為業煩惱所感義邊，辨無令有，一向生滅。若論根本無明所動義邊，熏靜令動，動靜一體。彼所論等，依《深密經》「為除是一是常之見，約業煩惱所感義門，故說此識一向生滅，心心數法差別而轉。」今此論者，依《楞伽經》「為治真俗別體執，就其無明所動義門故，說不生滅與生滅和合不異。然此無明所動之相，亦即為彼業惑所感故，二意雖異，識體無二也。」 > Question: In works such as the Yogācārabhūmiśāstra, it is said that the ālayavijñāna is the vipākavijñāna and is exclusively arising and ceasing. Why does this treatise state that this consciousness completely contains both meanings? Answer: Each expounds a perspective, and they do not contradict each other. How so? This subtle mind broadly has two meanings: if viewed from the side of its meaning of being brought about by karma and afflictions, explaining how what was non-existent is brought into existence, it is exclusively arising and ceasing; if discussed from the side of its meaning of being stirred by fundamental avidyā, where the tranquil is perfumed into motion, motion and tranquility are of one essence. Those treatises and others, relying on the Saṃdhinirmocanasūtra, 'in order to eliminate the views of oneness and permanence, and with respect to the gate of the meaning of being brought about by karma and afflictions, speak of this consciousness as being exclusively arising and ceasing, evolving with distinctions between mind and mental factors.' The author of the present treatise, relying on the Laṅkāvatārasūtra, 'in order to cure the attachment to ultimate and conventional truths having separate essences, and with respect to the gate of the meaning of being stirred by avidyā, explains that non-arising and non-ceasing combines without difference with arising and ceasing. Yet this characteristic of being stirred by avidyā is also precisely that which is brought about by those karmas and afflictions; therefore, although the two intentions differ, the essence of consciousness is not two.' > — English (machine translation) (machine translation) - [Previous: 1.30](https://indike.org/pramana/in.bauddha.taisho.1845.1.30) - [Next: 1.32](https://indike.org/pramana/in.bauddha.taisho.1845.1.32) - [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.1.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1845.1.31](https://indike.org/pramana/in.bauddha.taisho.1845.1.31) · Pramāṇa