[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) › 3.79 # 大乘義章 3.79 大乘義章 3.79 - **Language:** Classical Chinese ### [3.79](https://indike.org/pramana/in.bauddha.taisho.1851.3.79) 次明能熏所熏差別。論說能熏略有三種：一言說熏，論亦名為名字熏矣。名有二種：一者聲名，曰名言分別；二心語名，曰覺觀分別。以諸凡夫隨逐一切陰界入等諸法名字，分別取著，熏於本識，成陰界等諸法種子。二我見熏習，以阿陀那及六識中我見之心，熏於本識，成我種子。三有分熏習，善惡之業是三有因，名為有分。以善惡業熏於本識，成善惡種，名有分熏。能熏如是。言所熏者，是其所起，論名事用，麁分為四、細分十一。麁分四者，一名引生，本識為彼善惡等熏，成種子已，引彼種子生未來果。二者果報，本識為彼善惡等熏，變為一切苦樂等報。三者緣相，本識為彼我見熏故，起我我所、自他之別。四者相貌，本識為彼言說熏故，起陰界入有為無為若內若外一切種事。又更分四：一似我識，於阿陀那及六識中所取之我，非有似有，故曰似我。如夢中身，本識變為，體是本識，名似我識。二似根識，眼等六根，非有似有，名為似根。本識變為，體是本識，名似根識。三似塵識，色等六塵，非有似有，名為似塵。本識變為，體是本識，名似塵識。四似識識，彼阿陀那及六識心，非有似有，謂似凡夫所計之有，名為似識。本識變為，體是本識，名似識識。麁分如是。細分十一，如論中說：一者身識，謂五根身，本識變為，體是本識。二身者識，謂阿陀那執我之心，本識變為，體是本識。三受者識，論言謂意，是意根界遍司諸塵，領納稱受，本識變為，體是本識。四應受識，謂六塵境應為心受，故曰應受，本識變為，體是本識。五正受識，謂六識心，正納六塵，領納名受，本識變為，體是本識。六者世識，謂三世時，本識變為，體是本識。七者數識，謂百千等，識義如前。八者處識，謂國土處，識義如上。九言說識，一切言說，識如前解。此九是前言說熏起。十自他識，自他身別，本識變為，體是本識，名自他識。此一是前我見熏起。十一名為善道惡道生死之識，六道生死，本識變為，體是本識。此一是前有分熏起。細分無量，差別如是（此二門竟）。 > Next, the distinction between the perfumer and the perfumed is explained. The treatise states that perfumers are briefly of three kinds: First, verbal perfuming, which the treatise also calls nominal perfuming. Names are of two kinds: the first is vocal names, termed conceptual discrimination through words and speech; the second is mental-language names, termed conceptual discrimination through investigation and reflection. Because ordinary beings follow after the names of all dharmas such as the aggregates, realms, and entrances, conceptually discriminating and clinging to them, they perfume the fundamental consciousness and form seeds of all dharmas such as the aggregates and realms. Second, perfuming through view of self: by means of the mind grasping a view of self within the ādāna-consciousness and the six consciousnesses, it perfumes the fundamental consciousness and forms seeds of self. Third, perfuming of the factors of existence: karmas of good and evil are the causes of the three existences, and are therefore called factors of existence. Through perfuming the fundamental consciousness with good and evil karma, seeds of good and evil are formed; this is called perfuming of the factors of existence. Such are the perfumers. As for the perfumed, it is that which is produced, which the treatise terms 'functional operations.' Coarsely divided, there are four; finely divided, there are eleven. Coarsely divided into four: First is called 'drawing forth and producing': the fundamental consciousness, being perfumed by those good, evil, and other \[karmas\], forms seeds and then draws forth those seeds to produce future fruits. Second is 'fruit-retribution': the fundamental consciousness, being perfumed by those good, evil, and other \[karmas\], transforms into all retributions of suffering, pleasure, and so forth. Third is 'objective appearances': because the fundamental consciousness is perfumed by that view of self, it gives rise to distinctions between self and what belongs to self, and between self and other. Fourth is 'characteristics': because the fundamental consciousness is perfumed by that verbalization, it gives rise to all sorts of conditioned and unconditioned, internal and external affairs of the aggregates, realms, and entrances. Furthermore, they are divided into another four: First, the consciousness of apparent self: the self grasped within the ādāna-consciousness and the six consciousnesses does not truly exist but appears to exist, hence it is called 'apparent self.' Like a body in a dream, transformed by the fundamental consciousness, its substance is the fundamental consciousness; this is called the consciousness of apparent self. Second, the consciousness of apparent sense-faculties: the six sense-faculties, such as the eye, do not truly exist but appear to exist, hence called 'apparent sense-faculties.' Transformed by the fundamental consciousness, their substance is the fundamental consciousness; this is called the consciousness of apparent sense-faculties. Third, the consciousness of apparent sense-objects: the six sense-objects, such as form, do not truly exist but appear to exist, hence called 'apparent sense-objects.' Transformed by the fundamental consciousness, their substance is the fundamental consciousness; this is called the consciousness of apparent sense-objects. Fourth, the consciousness of apparent consciousness: that ādāna-consciousness and the minds of the six consciousnesses do not truly exist but appear to exist—meaning they appear as the existence postulated by ordinary beings—hence called 'apparent consciousness.' Transformed by the fundamental consciousness, their substance is the fundamental consciousness; this is called the consciousness of apparent consciousness. Such is the coarse division. Finely divided into eleven, as stated in the treatise: First is the consciousness of the body, meaning the body of the five sense-faculties; transformed by the fundamental consciousness, its substance is the fundamental consciousness. Second is the consciousness of the embodied one, meaning the ādāna-consciousness's mind grasping a self; transformed by the fundamental consciousness, its substance is the fundamental consciousness. Third is the consciousness of the experiencer, which the treatise states means the manas; this is the realm of the mental sense-faculty, which universally governs all sense-objects, and taking them in is termed experiencing; transformed by the fundamental consciousness, its substance is the fundamental consciousness. Fourth is the consciousness of what is to be experienced, meaning the six sense-objects which ought to be experienced by the mind, hence called 'what is to be experienced'; transformed by the fundamental consciousness, its substance is the fundamental consciousness. Fifth is the consciousness of direct experiencing, meaning the minds of the six consciousnesses directly taking in the six sense-objects; taking them in is called experiencing; transformed by the fundamental consciousness, its substance is the fundamental consciousness. Sixth is the consciousness of time, meaning the times of the three periods of time; transformed by the fundamental consciousness, its substance is the fundamental consciousness. Seventh is the consciousness of number, meaning hundreds, thousands, and so forth; the meaning of consciousness is as before. Eighth is the consciousness of place, meaning lands and places; the meaning of consciousness is as above. Ninth is the consciousness of verbalization, meaning all verbalizations; consciousness is understood as before. These nine are produced from the aforementioned verbal perfuming. Tenth is the consciousness of self and other, the distinction between one's own body and another's; transformed by the fundamental consciousness, its substance is the fundamental consciousness, called the consciousness of self and other. This one is produced from the aforementioned perfuming through view of self. Eleventh is called the consciousness of transmigration in good and evil destinies, the transmigration in the six destinies; transformed by the fundamental consciousness, its substance is the fundamental consciousness. This one is produced from the aforementioned perfuming of the factors of existence. Finely divided, they are immeasurable; such are the distinctions. (This completes the second section.) > — English (machine translation) (machine translation) - [Previous: 3.78](https://indike.org/pramana/in.bauddha.taisho.1851.3.78) - [Next: 3.80](https://indike.org/pramana/in.bauddha.taisho.1851.3.80) - [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.3.79) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.3.79](https://indike.org/pramana/in.bauddha.taisho.1851.3.79) · Pramāṇa