[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) › 2.289 # 大乘起信論義記 2.289 大乘起信論義記 2.289 - **Language:** Classical Chinese ### [2.289](https://indike.org/pramana/in.bauddha.taisho.1846.2.289) 初中言即此相續識等者，明此生起識麁細雖殊，同是一識，更無別體故，即指前第五識也。但前就細分法執分別相應依止義門，則說為意。此中約其能起見愛麁惑相應從前起門，說名為意識。謂意之識，故名意識也。依諸凡夫者，簡非聖人意識也。以前智識及相續識，通在二乘及地前等菩薩所起故，故今約凡顯其麁也。取著轉深者，以無對治故，追著妄境轉極麁現，故云深也。惑體中，非直心外計境為麁，亦復於身計我、於塵計所，或執即蘊、或執離蘊等，種種妄計，此顯計我之相。所依緣者，謂但攀於倒境之事，不了正理故，云隨事等也。名意識者，此論就一意識義，故不別出五識，但說意識分別六塵。亦名分離者，依於六根別取六塵，故云分離也。又能分別去來內外種種事相故，復說為分別事識也。下明識起所依者，見謂見一處住地，即見道惑也。愛謂欲色有三愛，即修道惑也。以此見修二惑熏於本識，令變生此分別事識，故云增長也。上六麁中，執取計名及起業相，並相從入此意識中，及後六染中執相應染亦入此攝。上來廣明生滅因緣義竟。 > In the first part, the statement "is this continuing consciousness", and so on, clarifies that although this arising consciousness differs in coarse and subtle, it is the same single consciousness and has no other separate essence; hence it directly refers to the preceding fifth consciousness. However, previously, in terms of the gateway of the meaning of subtle clinging to phenomena, conjoined discrimination, and reliance, it was explained as the manas. Here, in terms of the gateway of arising from what precedes in conjunction with coarse delusions capable of generating view and affection, it is called the empirical consciousness (manovijñāna)—meaning the consciousness of the manas, hence named the empirical consciousness. "Based upon ordinary persons" distinguishes it from the empirical consciousness of the noble ones. Because the preceding knowledge-consciousness and continuing consciousness are commonly generated in those of the two vehicles and bodhisattvas before the grounds, now it is explained with respect to ordinary persons to show its coarseness. "Grasp ever more deeply": because there is no antidote, pursuing and clinging to false sensory realms turns extremely coarse and manifest, hence called "deep". In the essence of delusion: it is not merely that calculating sensory realms outside the mind is coarse, but also calculating a self in the body, calculating what belongs to a self in the dusts, or clinging to being identical with the aggregates, or clinging to being apart from the aggregates, and such various false calculations; this reveals the characteristics of calculating a self. The conditions upon which it relies: meaning that merely climbing upon the affairs of inverted sensory realms, not understanding the correct principle, it is said "following states of affairs", and so forth. "Is called the empirical consciousness": this treatise takes the meaning of a single empirical consciousness, hence it does not separately set forth the five consciousnesses, but merely says that the empirical consciousness discriminates the six dusts. "Is also called the discriminating consciousness": relying upon the six sense faculties, it separately grasps the six dusts, hence called "discriminating". Furthermore, because it can discriminate past and future, internal and external, various characteristics of states of affairs, it is furthermore explained as the differentiating empirical consciousness. Below, clarifying the basis on which the consciousness arises: "view" means the bhūmi of the abiding stage of unified view, which is the delusion \[abandoned in\] the path of seeing. "Affection" means the three affections of desire, form, and existence, which are the delusions \[abandoned in\] the path of cultivation. Because these two delusions of seeing and cultivation perfume the fundamental consciousness, causing it to transform and generate this differentiating empirical consciousness, it is said to "augment". Among the six coarse marks above, the mark of grasping, the mark of calculating names, and the mark of giving rise to karma are all grouped together into this empirical consciousness; and among the subsequent six defilements, the attachment-conjoined defilement is also subsumed under this. Above, the extensive clarification of the meaning of the causes and conditions of arising and ceasing is concluded. > — English (machine translation) (machine translation) - [Previous: 2.288](https://indike.org/pramana/in.bauddha.taisho.1846.2.288) - [Next: 2.290](https://indike.org/pramana/in.bauddha.taisho.1846.2.290) - [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.2.289) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.144) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.2.289](https://indike.org/pramana/in.bauddha.taisho.1846.2.289) · Pramāṇa