[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) › [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846) › 2.162 # 大乘起信論義記 2.162 大乘起信論義記 2.162 - **Language:** Classical Chinese ### [2.162](https://indike.org/pramana/in.bauddha.taisho.1846.2.162) 初淨心，合海也。因無明動者，合風起水成於波浪，以水不能自浪，要因風起波也；風不能自現動相，要依於水方現動也，故動即水動，無別體也。所況可知。俱無形相不相離者，合相依也。以濕全動故，無於水相；以動全濕故，無於風相。心法亦爾，真心隨熏全作識浪，故無心相；然彼識浪無非是真，故無無明相，故《攝論》云「見此不見彼」等。又云「若見一分，餘分性不異」等。又云「即生死故不見涅槃，即涅槃故不見生死」等，如《攝論》第二殊勝後廣說。心非動者，合水非動性也。無明滅者，是根本無明滅，合風滅也。相續滅者，業識等滅，合動相滅。智性不壞者，隨染本覺照察之性，是合濕性不壞。 > First, the pure mind corresponds to the ocean. Being moved due to avidyā corresponds to the wind stirring the water into waves, because water cannot make waves by itself and must depend on the wind to raise waves; wind cannot manifest moving marks by itself and must rely on water to manifest movement. Therefore, the movement is precisely the moving of the water, having no separate substance. That which is illustrated can be known. Both having no shape or mark and not parting from each other corresponds to mutual dependence. Because the wetness is entirely in motion, there is no separate mark of water; because the motion is entirely wet, there is no separate mark of wind. The phenomena of the mind are also like this: the true mind, in accord with perfuming, entirely forms the waves of consciousness, and therefore there is no separate mark of the mind; yet those waves of consciousness are nothing other than the real, and therefore there is no separate mark of avidyā. Hence the Mahāyānasaṃgraha says: 'Seeing this, one does not see that,' and so forth. It also says: 'If one sees one part, the nature of the remaining part is not different,' and so forth. It also says: 'Precisely because of saṃsāra one does not see nirvāṇa; precisely because of nirvāṇa one does not see saṃsāra,' and so forth, as explained at length after the second excellence in the Mahāyānasaṃgraha. The mind not being \[of a moving nature\] corresponds to water not being of a moving nature. Avidyā being extinguished means the extinction of fundamental avidyā, corresponding to the extinction of the wind. Continuation being extinguished means the extinction of the karmic consciousness and so forth, corresponding to the extinction of the moving marks. The nature of cognition not being destroyed refers to the illuminating and examining nature of innate enlightenment that follows defilement; this corresponds to the wet nature not being destroyed. > — English (machine translation) (machine translation) - [Previous: 2.161](https://indike.org/pramana/in.bauddha.taisho.1846.2.161) - [Next: 2.163](https://indike.org/pramana/in.bauddha.taisho.1846.2.163) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1846.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1846~en-mt.2.162) — 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.2814.3.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.2.162](https://indike.org/pramana/in.bauddha.taisho.1846.2.162) · Pramāṇa