[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) › 2.206 # 大乘起信論義記 2.206 大乘起信論義記 2.206 - **Language:** Classical Chinese ### [2.206](https://indike.org/pramana/in.bauddha.taisho.1846.2.206) 初中釋內，以依不覺者，釋標中無明，即根本無明也。心動名業者，釋標中業也。此中業有二義：一、動作義，是業義故，云依不覺故心動名為業也。覺則不動者，反舉釋成，既得始覺時即無動念，是知今動只由不覺也。二、為因義，是業義故，云動則有苦，如得寂靜無念之時，即是涅槃妙樂，故知今動則有生死苦患。果不離因者，不動既樂，即知動必有苦，動因苦果既無別時，故云不相離也。此雖動念而極微細，緣起一相能所不分，即當梨耶自體分也。如《無相論》云「問：此識何相何境界？答：相及境界不可分別，一體無異。」當知此約賴耶業相義說也。下二約本識見相二分為二也。 > Within the first explanation: “because it is dependent on non-enlightenment” explains “avidyā” in the presentation, which is fundamental avidyā. “The mind being agitated is called karma” explains “karma” in the presentation. Here, “karma” has two meanings: First, the meaning of movement and action. Since this is the meaning of karma, it says “because the mind is agitated dependent on non-enlightenment, it is called karma.” “When enlightened, it is unmoved” demonstrates and completes the explanation by raising the opposite: since there is no agitated thought once incipient enlightenment is attained, one knows that the present agitation is solely due to non-enlightenment. Second, the meaning of being a cause. Since this is the meaning of karma, it says “when there is agitation, there is suffering.” Just as when one attains tranquil thoughtlessness, that is the marvelous bliss of nirvāṇa, one therefore knows that the present agitation entails the suffering and peril of saṃsāra. “The fruit is not separated from the cause”: since being unmoved is bliss, one knows that agitation necessarily entails suffering; since the cause of agitation and the fruit of suffering have no separate time, it is said that they are not separated. Although this is an agitated thought, it is extremely subtle; pratītyasamutpāda is a single mark wherein subject and object are not distinguished, corresponding to the self-substance division of the ālayavijñāna. As the Wuxiang lun says: “Question: What mark and what object does this consciousness have? Answer: Its mark and object cannot be differentiated; they are of one essence without difference.” One should know that this is spoken in terms of the meaning of the karmic mark of the ālayavijñāna. The following two are divided into two based on the perceiving and objective divisions of the fundamental consciousness. > — English (machine translation) (machine translation) - [Previous: 2.205](https://indike.org/pramana/in.bauddha.taisho.1846.2.205) - [Next: 2.207](https://indike.org/pramana/in.bauddha.taisho.1846.2.207) - [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.2.206) — English, machine translation ## Linked texts (2) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.110) — Classical Chinese - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.3.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.2.206](https://indike.org/pramana/in.bauddha.taisho.1846.2.206) · Pramāṇa