[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) › 3.126 # 大乘起信論義記 3.126 大乘起信論義記 3.126 - **Language:** Classical Chinese ### [3.126](https://indike.org/pramana/in.bauddha.taisho.1846.3.126) 答中二：初一句通體明內熏不無、後明染淨賴緣，顯成前後。此文有二：初約染惑，對緣起有厚薄；後約淨法，賴緣前後差異。前中言而有無量乃至不同者，謂即根本無明住地，本來自性差別隨人厚薄，厚者不信、薄者有信，前後亦爾，非彼內熏使之然也。過恒沙上煩惱依無明起差別者，是從無明所起迷諸法門事中無知，所知障中麁分攝也。我見愛染煩惱者，是無明所起四住煩惱，煩惱障攝也。如是下，雙結於前二種煩惱，皆依根本無明所起，由是義故前後非一。如此惑性差別無量，前後難知，故唯佛能了。 > In the answer there are two parts: first, a single sentence stating that internal perfuming is not absent in the universal essence; second, explaining that defilement and purity depend on conditions, demonstrating how prior and posterior come about. In this text there are two parts: first, in terms of defiled delusions, they have thickness and thinness in relation to dependent arising; second, in terms of pure dharmas, their dependence on conditions accounts for differences in prior and posterior. In the former, the phrase from "yet there is immeasurable... not the same" means that the ground of abiding of fundamental avidyā originally has differences in its own nature according to the thickness or thinness in different persons: those in whom it is thick do not have faith, while those in whom it is thin have faith, and the same applies to prior and posterior; it is not that the internal perfuming causes it to be so. "Afflictions more numerous than the sands of the Ganges arise in variation based on avidyā" refers to the ignorance regarding the phenomenal matters of the various dharma-gates arising from avidyā, subsumed under the coarse division of the cognitive hindrance. "The afflictions of view of self and affection-defilement" refers to the four grounds of abiding of affliction arising from avidyā, subsumed under the affliction hindrance. From "all such" onward concludes both of the previous two kinds of affliction as arising based on fundamental avidyā; by this meaning, prior and posterior are not uniform. Because the differences in the nature of such delusions are immeasurable, and their sequence of prior and posterior is difficult to know, only the Buddha can comprehend them. > — English (machine translation) (machine translation) - [Previous: 3.125](https://indike.org/pramana/in.bauddha.taisho.1846.3.125) - [Next: 3.127](https://indike.org/pramana/in.bauddha.taisho.1846.3.127) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1846.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1846~en-mt.3.126) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.3.126](https://indike.org/pramana/in.bauddha.taisho.1846.3.126) · Pramāṇa