[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 48.27 # 宗鏡錄 48.27 宗鏡錄 48.27 - **Language:** Classical Chinese ### [48.27](https://indike.org/pramana/in.bauddha.taisho.2016.48.27) 答。熏者發也。或猶致也。習者生也。近也。數也。即發致果於本識內。令種子生。近生長故。熏有二種。一習熏。謂熏心體。成染淨等事。二資熏。謂現行心境。及伽惑相資等。楞經云。大慧。不思議熏。及不思議變。是現識因。取種種塵。及無始妄想熏。是分別事識因。是以無明能熏真如。成其染法。本覺能熏無明。起其淨用。此皆不可熏處而能熏。名不思議熏。不可變異而變異。云不思議變。勝鬘經云。不染而染。難可了知。染而不染。難可了知。顯識論云。分別識者。若起安立熏習力。於第八識中。熏習力故。譬如燒香熏習衣。香體滅。而香氣猶在衣中。名為熏衣。此香不可言有。香體滅故。不可言無。香氣在故。如六識起善惡。留在熏力。於本識中。能得未來報。名為種子。 > Answer: 'Perfuming' (xun) means to instigate, or it is like to bring about. 'Impression' (xi) means to produce, to be close to, or to repeat. That is, it instigates and brings about the fruit within the fundamental consciousness, causing seeds to arise, because it is close to their production and growth. Perfuming has two kinds: first, habitual perfuming, meaning perfuming the citta-substance to accomplish defiled or pure phenomena; second, supportive perfuming, meaning the mutual support between the active citta and its object, or between the afflictions, and so on. The Laṅkāvatārasūtra says: 'Mahāmati, inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense-objects and the perfuming of beginningless false discrimination are the causes of the discriminating consciousness of phenomena.' Therefore, avidyā can perfume tathatā to accomplish its defiled dharmas, and original enlightenment can perfume avidyā to give rise to its pure functions. These are all instances of perfuming what cannot be perfumed, which is called inconceivable perfuming; and of transforming what cannot be transformed, which is called inconceivable transformation. The Śrīmālādevīsūtra says: 'Being undefiled yet defiled is difficult to understand; being defiled yet undefiled is difficult to understand.' The Xianshi lun says: 'As for the discriminating consciousness, if it produces the power of establishing perfuming impressions, then due to the power of perfuming impressions within the eighth consciousness—just as burning incense perfumes clothing: the substance of the incense is extinguished, but the fragrance remains in the clothing, which is called perfuming the clothing. This fragrance cannot be said to exist, because the substance of the incense is extinguished; nor can it be said not to exist, because the fragrance is present. In the same way, when the six consciousnesses produce good or evil, they leave behind perfuming power within the fundamental consciousness that can obtain future retributions; this is called seeds.' > — English (machine translation) (machine translation) - [Previous: 48.26](https://indike.org/pramana/in.bauddha.taisho.2016.48.26) - [Next: 48.28](https://indike.org/pramana/in.bauddha.taisho.2016.48.28) - [Up: 48](https://indike.org/pramana/in.bauddha.taisho.2016.48) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.27) — English, machine translation ## Linked texts (1) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.3.59) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.48.27](https://indike.org/pramana/in.bauddha.taisho.2016.48.27) · Pramāṇa