[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) › [大乘起信論義記別記](https://indike.org/pramana/in.bauddha.taisho.1847) › 1.19 # 大乘起信論義記別記 1.19 大乘起信論義記別記 1.19 - **Language:** Classical Chinese ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1847.1.19) 第十三、淨熏中妄心熏內，一「分別事識熏」者，釋有三義：一、彼二乘人，但覺事識中煩惱而為斷故，發心修行，修行即名為熏習也。二、以唯覺此煩惱未能斷故，猶為熏習也。三、由帶此識中煩惱而發心修行名熏習，然由麁故，墮二乘地。又初唯行熏，次唯識熏，後俱熏，由帶此惑，令行成劣，故入二乘道。若帶五意中細惑，修行勝智，入菩薩位也。意中三釋准此，然皆後釋為勝。「體相熏」中，具「無漏法」者，總舉法體相。備「不思議業」者，明有內熏功能。「作境界性」者，此真如非但由前句內熏妄心令其「厭求」，亦乃與彼厭求之心作所觀境也。又釋「用大」為外善境，此體相亦遍通彼中，故令用大得有熏也。又釋以遍妄心，故內熏之，遍外一切境，故亦熏習眾生。如近普覽作破木等。用熏中差別緣內，約機生熟有遠近之緣，約四無量為行緣，約三空為受隨緣。又解初利他，後自利。又初約施戒等行，後約觀理行。平等緣中有六：一、平等人，如論「佛菩薩故」。二、平等願，如論「皆願度故」。三、平等心，如論「自體熏等」故。四、釋平等行，如論「以同體智力故」，謂了知自他同一體性，知同之智，名同體智。五、平等益，如論「見聞等故」。六、令平等機見平等相，如論「依三昧見佛故」。「差別」平等者，一、約佛菩薩攝生心，慜念利益，無怨親故名平等，隨機異現名差別。二、化身多門名差別，報身稱性名平等。三、散心所見名差別，定心所見名平等。 > Thirteenth, within the deluded mind's perfuming in pure perfuming, regarding the first, “perfuming by the discriminating consciousness of phenomena,” there are three explanations: First, those people of the two vehicles only become aware of the afflictions within the consciousness of phenomena in order to sever them, and therefore generate the mind and cultivate practice; cultivation of practice is precisely named perfuming. Second, because they only become aware of these afflictions and have not yet severed them, it still constitutes perfuming. Third, generating the mind and cultivating practice while carrying the afflictions within this consciousness is named perfuming; however, because they are coarse, they fall into the stage of the two vehicles. Furthermore, the first is solely perfuming by practice; the second is solely perfuming by consciousness; the third is perfuming by both. Because they carry these delusions, which make their practice inferior, they enter the path of the two vehicles. If one carries the subtle delusions within the five minds and cultivates superior wisdom, one enters the stages of the bodhisattvas. The three explanations for the mind (manas) are modeled on this, but in all cases the latter explanation is superior. In “perfuming of essence and characteristics,” “possessing undefiled dharmas” generally adduces the essence and characteristics of dharmas. “Equipped with inconceivable functions” clarifies that it possesses the function of internal perfuming. “Serving as the nature of the objective realm” means that this tathatā not only internally perfumes the deluded mind through the preceding clause to make it “loathe and seek,” but also serves as the contemplative realm for that loathing and seeking mind. Furthermore, explaining the “greatness of function” as the external good realm, this essence and characteristic also universally pervades therein, thereby causing the greatness of function to possess perfuming. Furthermore, it is explained that because it pervades the deluded mind, it internally perfumes it; and because it pervades all external realms, it also perfumes sentient beings, just as approaching a general view acts to split wood, and so forth. Within the differentiated conditions in functional perfuming: in terms of the ripeness or unripeness of capacity, there are distant and near conditions; in terms of the four immeasurables, there are conditions of practice; in terms of the three voids, there are conditions of receptive conformity. Another explanation states that the first is benefiting others, and the second is self-benefit. Yet another states that the first is in terms of practices such as giving and morality, and the second is in terms of the practice of contemplating principle. In impartial conditions, there are six: first, impartial persons, as in the treatise's “Buddhas and bodhisattvas”; second, impartial vows, as in the treatise's “all wishing to deliver them”; third, impartial mind, as in the treatise's “self-essence perfuming, etc.”; fourth, explaining impartial practice, as in the treatise's “by the power of the wisdom of identical essence,” meaning knowing that self and other are of the same essence, and the wisdom that knows identity is named wisdom of identical essence; fifth, impartial benefit, as in the treatise's “seeing, hearing, etc.”; sixth, causing capacities of impartiality to see the characteristic of impartiality, as in the treatise's “seeing the Buddha based on samādhi.” As for “differentiated” and impartial: first, in terms of the mind of Buddhas and bodhisattvas in gathering sentient beings, compassionately benefiting without enmity or affinity is called impartial, while manifesting differently according to capacity is called differentiated; second, the multiple gates of the nirmāṇakāya are called differentiated, while the saṃbhogakāya matching nature is called impartial; third, what is seen by a scattered mind is called differentiated, while what is seen by a concentrated mind is called impartial. > — English (machine translation) (machine translation) - [Previous: 1.18](https://indike.org/pramana/in.bauddha.taisho.1847.1.18) - [Next: 1.20](https://indike.org/pramana/in.bauddha.taisho.1847.1.20) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1847.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1847~en-mt.1.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1847.1.19](https://indike.org/pramana/in.bauddha.taisho.1847.1.19) · Pramāṇa