[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) › 3.69 # 大乘起信論義記 3.69 大乘起信論義記 3.69 - **Language:** Classical Chinese ### [3.69](https://indike.org/pramana/in.bauddha.taisho.1846.3.69) 通而言之，麁細二識皆依無明住地而起，以本無明動起三細，依此三細轉起麁心，故以無明通為其本，故云依無明熏習而有也。若別而言之，依無明因生三細不相應心，依境界緣生三麁相應心，故云依因乃至妄作境界義故。此中文少，若具說之，各有二因：如《楞伽》云「大慧！不思議熏及不思議變，是現識因。取種種塵，及無始妄想熏，是分別事識因。」解云：不思議熏者，謂無明能熏真如，不可熏處而能熏，故名不思議熏；又熏即不熏，不熏之熏名不思議熏。不思議變者，謂真如心受無明熏，不可變異而變異，故云不思議變；又變即不變，不變之變，名不思議變。《勝鬘》中「不染而染，染而不染，難可了知」者，謂此不思議也。然此熏變甚微且隱故，所起現識行相微細，於中亦有轉識業識，舉麁兼細，故但名現識即是此不相應心也。取種種塵者，即是現識所現種種境界，還能動彼心海起諸事識之浪故也。無始妄想熏者，即彼和合心海之中，妄念習氣無始已來熏習不斷，以未曾離念故。此塵及念熏動心海種種識生，以妄念及塵麁而且顯故，其所起分別事識行相麁顯成相應心也。經中欲明現識依不思議熏故得生、依不思議變故得住，事識依境界得生、依心海得住；今此論中但說生緣，故不論依住，是於細中唯說無明熏，麁中單舉境界緣也。 > Speaking generally, both the coarse and subtle consciousnesses arise by relying on the ground of abiding avidyā; because fundamental avidyā stirs up the three subtle marks, and relying on these three subtle marks the coarse minds arise in turn, avidyā is universally their basis. Therefore it is said: '\[These two kinds of arising and ceasing\] exist relying on the perfuming of avidyā.' If speaking specifically: relying on the cause of avidyā, the three subtle unconjoined minds arise; relying on the condition of perceptual objects, the three coarse conjoined minds arise. Therefore it says: 'Relying on the cause... up to... falsely making perceptual objects.' The text here is brief; if fully explained, each has two causes. As the Laṅkāvatāra says: 'O Mahāmati! Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sensory dusts and the perfuming of beginningless false conceptualisation are the causes of the differentiating empirical consciousness.' In explanation: 'Inconceivable perfuming' means that avidyā is able to perfume tathatā; it is able to perfume that which cannot be perfumed, hence it is named 'inconceivable perfuming'. Furthermore, perfuming is just non-perfuming; the perfuming of non-perfuming is named 'inconceivable perfuming'. 'Inconceivable transformation' means that the mind of tathatā receives the perfuming of avidyā, and undergoes alteration where alteration is impossible; hence it is called 'inconceivable transformation'. Furthermore, transformation is just non-transformation; the transformation of non-transformation is named 'inconceivable transformation'. In the Śrīmālā, that 'it is undefiled yet defiled, defiled yet undefiled, difficult to comprehend' refers to this inconceivability. However, because this perfuming and transformation are extremely subtle and hidden, the operational marks of the manifesting consciousness that arises are subtle. In it there are also the evolving consciousness and karmic consciousness; mentioning the coarse subsumes the subtle, so it is simply named 'manifesting consciousness', which is precisely this unconjoined mind. 'Grasping various sensory dusts' means that the various perceptual objects manifested by the manifesting consciousness are conversely able to stir the ocean of that mind, giving rise to the waves of empirical consciousnesses. 'The perfuming of beginningless false conceptualisation' means that within that unified ocean of the mind, the latent impressions of false thoughts have perfumed continuously from beginningless time, because it has never departed from thoughts. These sensory dusts and thoughts perfume and stir the ocean of the mind so that various consciousnesses arise; because false thoughts and sensory dusts are coarse and manifest, the differentiating empirical consciousness that arises from them has coarse and manifest operational marks, constituting conjoined mind. In the sūtra it intends to clarify that the manifesting consciousness comes to arise relying on inconceivable perfuming, and comes to abide relying on inconceivable transformation; while the empirical consciousness comes to arise relying on perceptual objects, and comes to abide relying on the ocean of the mind. Now in this treatise, it only speaks of the conditions for arising, and so does not discuss what they abide by; this is why among the subtle it only speaks of the perfuming of avidyā, and among the coarse it only adduces the condition of perceptual objects. > — English (machine translation) (machine translation) - [Previous: 3.68](https://indike.org/pramana/in.bauddha.taisho.1846.3.68) - [Next: 3.70](https://indike.org/pramana/in.bauddha.taisho.1846.3.70) - [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.3.69) — English, machine translation ## Linked texts (3) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.6.27) — 法雲, Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.169) — Classical Chinese - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.4.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.3.69](https://indike.org/pramana/in.bauddha.taisho.1846.3.69) · Pramāṇa