[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 3.59 # 大乘義章 3.59 大乘義章 3.59 - **Language:** Classical Chinese ### [3.59](https://indike.org/pramana/in.bauddha.taisho.1851.3.59) 次明有修無修之義。事、妄及真三種心中並皆有修，以三種中皆有六識，六識分中近友聞法思量修故。事妄二種，如《起信論》說。故彼文言「妄心熏習，義有二種：一者分別意識熏習，謂凡夫二乘厭離生死，隨力所堪求無上道。二意熏習，謂諸菩薩發心勇猛，速趣涅槃。」前是其事識中修，後則是其妄識中修。彼說妄識以之為意，生六識故。人言：妄識不受熏習，一向無修。其言謬矣，彼論宣說真如熏妄，云何說言妄不受熏？彼說妄心熏習真如，何得宣說妄識無修、真識有修？《攝論》廣辨修相如何，彼說「真心與妄和合，名阿梨耶，亦名本識、亦名藏識。」本為緣熏，變生六識。六中意識，起聞思修熏於本識，成聞思修善法種子。本熏無明令其漸薄，無明薄故起阿陀那執我亦薄。執我薄故，生起六識起惑亦薄。如是展轉，有過斯盡、有德皆備，真修如是。問曰：事妄二熏心中所有我相、闇相、理相，別有修不？釋言：無別。但彼我相是修所破。破離我故，所有闇相是修所滅。滅癡闇故，所有理相是修所觀亦是所證。觀非有無，破取著故；證非有無，成定慧故。問曰：真中我等云何？釋言：真中所有假我，是修所轉。如《涅槃》說「轉不善五陰為善五陰，轉善五陰為果五陰。我亦如之，法實之我是修所依，一切染淨依之起故。亦是所息，妄盡之時染用亦息，不復與彼為依止故。亦是所顯，顯彼我性為大涅槃真實我故。」其第三門無分別相，是修所依，依無分別捨離一切分別相故。亦是所證，證成平等無緣德故。第四理相是修所依，依非有無，捨離一切有無見故。又依非有，成就斷德；依法非無，成就智德。又依非有，成就慧行；依法非無，成就福行。又依非有，成就證行；依法非無，成就教行。亦是所證，證法非有，成一切智。證法非有，果體清淨；證法非無，果德圓備。又證法非有，果體寂滅；證法非無，果用無盡。修相如是（此五門竟）。 > Next, the meaning of having cultivation and lacking cultivation is explained. Cultivation exists in all three kinds of mind: phenomenal, deluded, and true. This is because all three contain the six consciousnesses, and within the scope of the six consciousnesses, cultivation occurs by drawing near to good friends, hearing the Dharma, and reflecting on it. The two kinds—phenomenal and deluded—are as stated in the \*Awakening of Faith\*. Thus that text says: "Perfumation by the deluded mind has two meanings: first, perfumation by the discriminating mental consciousness, which refers to ordinary beings and \[followers of\] the two vehicles who become weary of and turn away from birth-and-death, seeking the unsurpassed path according to their capacity; second, perfumation by the manas, which refers to bodhisattvas who arouse vigorous resolve and swiftly proceed toward nirvāṇa." The former is cultivation within phenomenal consciousness; the latter is cultivation within deluded consciousness. That text speaks of deluded consciousness as the manas because it generates the six consciousnesses. Some people say: "Deluded consciousness does not receive perfumation; it is entirely without cultivation." Their words are mistaken. That treatise explicitly teaches that tathatā perfumes delusion; how could one say that delusion does not receive perfumation? That text teaches that the deluded mind perfumes tathatā; how could one declare that deluded consciousness lacks cultivation while true consciousness has cultivation? The \*Compendium of Mahāyāna\* elaborately analyzes the marks of cultivation. It says: "True mind and delusion combine, termed the ālaya, also named the fundamental consciousness, and also named the storehouse consciousness." Fundamentally perfumed by conditions, it transforms and gives rise to the six consciousnesses. Among the six, the mental consciousness arouses hearing, reflection, and cultivation, perfuming the fundamental consciousness to form seeds of the wholesome dharmas of hearing, reflection, and cultivation. Fundamentally perfuming ignorance, it makes it progressively thinner. Because ignorance becomes thin, the ādāna's grasping of a self also becomes thin. Because grasping of a self becomes thin, the defilements aroused by the arising six consciousnesses also become thin. In this way, by mutual progression, all faults are eradicated and all virtues are fully equipped; such is true cultivation. Question: In the two minds of phenomenal and deluded perfumation, do the marks of self, darkness, and principle have a separate cultivation? Explanation: There is no separate one. The mark of self is simply what is broken by cultivation: because of breaking and parting from the self. The mark of darkness is what is eliminated by cultivation: because of eliminating the darkness of delusion. The mark of principle is what is contemplated by cultivation and also what is realized: contemplating neither existence nor non-existence breaks attachment, and realizing neither existence nor non-existence accomplishes samādhi and prajñā. Question: What about the self and so forth in the true \[mind\]? Explanation: The provisional self existing in the true is transformed by cultivation. As the \*Nirvāṇa \[Sūtra\]\* says: "Transform the unwholesome five aggregates into wholesome five aggregates; transform the wholesome five aggregates into the resultant five aggregates. The self is also like this." The real self of dharmas is that upon which cultivation relies, because all defilement and purity arise in reliance on it. It is also what is stilled: when delusion is exhausted, defiled functions are also stilled, no longer serving as a support for them. It is also what is revealed: revealing that nature of the self to be the true self of great nirvāṇa. The third aspect, the mark of non-discrimination, is that upon which cultivation relies, because relying on non-discrimination one abandons all marks of discrimination. It is also what is realized, because one realizes and accomplishes the virtue of impartiality and non-objectification. The fourth, the mark of principle, is that upon which cultivation relies, because relying on neither existence nor non-existence one abandons all views of existence and non-existence. Furthermore, relying on non-existence accomplishes the virtue of severance; relying on the non-emptiness of dharmas accomplishes the virtue of knowledge. Again, relying on non-existence accomplishes the practice of prajñā; relying on the non-emptiness of dharmas accomplishes the practice of merit. Again, relying on non-existence accomplishes the practice of realization; relying on the non-emptiness of dharmas accomplishes the practice of teaching. It is also what is realized: realizing that dharmas are not existent accomplishes all-knowledge. Realizing that dharmas are not existent purifies the resultant essence; realizing that dharmas are not non-existent brings resultant virtues to full completion. Furthermore, realizing that dharmas are not existent brings the resultant essence to quiescence; realizing that dharmas are not non-existent renders the resultant function inexhaustible. The marks of cultivation are such. (This concludes the five gates.) > — English (machine translation) (machine translation) - [Previous: 3.58](https://indike.org/pramana/in.bauddha.taisho.1851.3.58) - [Next: 3.60](https://indike.org/pramana/in.bauddha.taisho.1851.3.60) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1851.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.3.59) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.116) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.3.59](https://indike.org/pramana/in.bauddha.taisho.1851.3.59) · Pramāṇa