[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) › [大乘起信論內義略探記](https://indike.org/pramana/in.bauddha.taisho.1849) › 1.39 # 大乘起信論內義略探記 1.39 大乘起信論內義略探記 1.39 - **Language:** Classical Chinese ### [1.39](https://indike.org/pramana/in.bauddha.taisho.1849.1.39) 第三廣明其義者，初業識，即三細中初一、四相中第一、六染中第六，謂根本無明是無集、業識是無苦，無苦無集一時不離。然此業識雖有生滅，最是微細，能所未分，無明亦爾。故《無相論》云「問：此識何相何境？答：相及境不可分別，一體無異。問：若爾，云何知有？答：由事知故有此識識，能生一切煩惱業果報事。如無明常起，此無明可欲分別不？若可分別，非謂無明；若不分別，即可非有，而是有非無。亦由欲嗔等事，知有無明。本識亦爾。」阿毘達磨藏經中同此說。是等文正約業識說也。餘識義繁，故且不著，推可知之。 > Third, broadly explaining its meaning: First, karma-consciousness is the first of the three subtle aspects, the first of the four characteristics, and the sixth of the six defilements; meaning that fundamental avidyā is non-origination (samudaya) and karma-consciousness is non-suffering (duḥkha), non-suffering and non-origination not being separate at any time. However, although this karma-consciousness has arising and ceasing, it is the most subtle, where subject and object are not yet divided, and avidyā is likewise so. Therefore the \*Lakṣaṇa-śāstra (Wuxiang lun) says: "Question: What are the characteristic and the objective realm of this consciousness? Answer: The characteristic and the objective realm cannot be distinguished; they are one essence without difference. Question: If so, how is it known to exist? Answer: It is known to exist through phenomena; this consciousness can produce all afflictions, karma, and retributive fruits. Just as avidyā constantly arises, can this avidyā be distinguished? If it can be distinguished, it is not called avidyā; if it is not distinguished, it might then be nonexistent, yet it is existent and not nonexistent. It is also known that avidyā exists through phenomena such as desire and anger. The fundamental consciousness is likewise so." The \*Abhidharma-sūtra contains the same explanation. These passages are specifically spoken with regard to karma-consciousness. The meanings of the remaining consciousnesses are complex, so they are set aside for now; they can be known by inference. > — English (machine translation) (machine translation) - [Previous: 1.38](https://indike.org/pramana/in.bauddha.taisho.1849.1.38) - [Next: 1.40](https://indike.org/pramana/in.bauddha.taisho.1849.1.40) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1849.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1849~en-mt.1.39) — English, machine translation ## Linked texts (2) - [大乘起信論別記](https://indike.org/pramana/in.bauddha.taisho.1845.1.96) — Classical Chinese - [起信論疏](https://indike.org/pramana/in.bauddha.taisho.1844.1.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1849.1.39](https://indike.org/pramana/in.bauddha.taisho.1849.1.39) · Pramāṇa