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# 大乘起信論義記別記 1.31

大乘起信論義記別記 1.31

- **Language:** Classical Chinese

### [1.31](https://indike.org/pramana/in.bauddha.taisho.1847.1.31)

第十八、問：三細六麁中，何以不說末那識耶？答：以義不便故。何者？以根本無明，動彼真如，成於三細，名為梨那。末那無此義，故不論。又以「境界緣」故，動彼心海，起於六麁，名為意識。末那無此從外境生義，故不論也。雖是不說，然義已有。何以知？《瑜伽》云「梨耶起，必二識想應。」故說三細賴耶，即已有末那執相應故也。又意識得緣外境，必內依末那，故說六麁意識，已有末那為依止根也。故雖不說，而實有之。

> Eighteenth: Question: Among the three subtle marks and six coarse marks, why is manas not mentioned? Answer: Because the meaning would be inconvenient. How so? Because fundamental ignorance stirs that tathatā and forms the three subtle marks, which are called the ālayavijñāna. Manas does not have this meaning, so it is not discussed. Moreover, because of "conditions of objects," stirring that ocean of mind gives rise to the six coarse marks, which are called the manovijñāna. Manas does not have this meaning of arising from external objects, so it is not discussed. Although it is not mentioned, the meaning is already present. How is this known? The Yogācārabhūmi says: "When the ālayavijñāna arises, it must be concordant with two consciousnesses." Therefore, in speaking of the ālayavijñāna of the three subtle marks, grasping concordant with manas is already present. Moreover, for the manovijñāna to be able to condition external objects, it must internally rely on manas; therefore, in speaking of the manovijñāna of the six coarse marks, it already has manas as its supporting faculty. Therefore, although not mentioned, in reality it exists.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1847~en-mt.1.31) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1847.1.31](https://indike.org/pramana/in.bauddha.taisho.1847.1.31) · Pramāṇa
