[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 13.27 # 起信論疏筆削記 13.27 起信論疏筆削記 13.27 - **Language:** Classical Chinese ### [13.27](https://indike.org/pramana/in.bauddha.taisho.1848.13.27) 疏文二：初、敘章意。互者，更互。熏謂擊發，亦即生義。謂遞互相生擊發，令染淨不斷，相資互熏，名異義同爾。相生者，即互熏也。不斷者，且各就一期所論，其實淨法即不斷，染法即有斷，斷不斷義如下所辨。能生等者，即生滅門初云：此識有二種義，能攝一切法、生一切法。前科已明攝義，即二覺之文是也。今此正辨生義，故說相資。問：何以先明攝義，後明生義耶？答：攝義是正，是故先說。生義是彼攝義所因，故居其後。所以立義分中唯言能攝，不言能生，或恐有疑：從無而生，生已方攝。今則意明阿賴耶識未始不生、未始不攝，攝之與生竟無前後故。或可攝義非局前文，但齊此生滅一門，於中所有染淨，以二覺之義攝之，無不盡矣。 > The commentary text has two parts: first, stating the purport of the section. "Mutual" (hu) means alternating. Perfuming (xun) means stimulating and triggering, which also has the meaning of giving rise to. It means that they alternately give rise to and stimulate each other, keeping defilement and purity uninterrupted; "mutually supporting" and "mutually perfuming" have different names but the same meaning. "Mutually giving rise to" is precisely "mutually perfuming." "Uninterrupted" is discussed provisionally with respect to a single period; in truth, pure dharmas are uninterrupted, while defiled dharmas have an interruption. The meaning of interrupted and uninterrupted will be distinguished below. "Able to give rise to..." refers to the beginning of the aspect of arising and ceasing, which states: "This consciousness has two meanings: it is able to embrace all dharmas and give rise to all dharmas." The preceding section already explained the meaning of embracing, which is the passage on the two enlightenments. Now, this section properly distinguishes the meaning of giving rise to, and therefore speaks of mutual support. Question: Why is the meaning of embracing explained first, and the meaning of giving rise to explained afterward? Answer: The meaning of embracing is primary, and is therefore stated first. The meaning of giving rise to is the cause of that meaning of embracing, and therefore comes after it. This is why the Section on Establishing the Meaning only speaks of being able to embrace and does not speak of being able to give rise to—perhaps fearing there would be the doubt that things arise from non-existence, and are embraced only after they have arisen. Now, the intention is to make clear that the ālayavijñāna has never not given rise to and has never not embraced, so that between embracing and giving rise to, there is ultimately no before and after. Or it may be that the meaning of embracing is not restricted to the preceding text: throughout this entire gate of arising and ceasing, all the defilement and purity contained within it are completely embraced by the meaning of the two enlightenments, with nothing left out. > — English (machine translation) (machine translation) - [Previous: 13.26](https://indike.org/pramana/in.bauddha.taisho.1848.13.26) - [Next: 13.28](https://indike.org/pramana/in.bauddha.taisho.1848.13.28) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1848.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.13.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.13.27](https://indike.org/pramana/in.bauddha.taisho.1848.13.27) · Pramāṇa