[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) › [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814) › 4.29 # 大乘起信論廣釋卷第三．四．五 4.29 大乘起信論廣釋卷第三．四．五 4.29 - **Language:** Classical Chinese ### [4.29](https://indike.org/pramana/in.bauddha.taisho.2814.4.29) 論。所謂以依至身心等苦　釋曰。下答有二。先略。後廣。此初也。謂此略明三熏習義。汎論熏習有三種義。一覆熏。熏真起妄。二習熏。熏妄增迷。三資熏。熏迷起執。所謂依真有無明者。即舉其後熏無明體也。無明妄法不能自立故。說依真有無明矣。以有無明即明即熏真者。根本無明覆熏義也。以熏習故有妄心者。依無明熏真有業識心也。此則略顯無明熏義。以有妄心乃至現妄境界者。即顯妄心習熏。無明增其不了乖真平等。令起轉識故言不覺念起。及起現識故言現妄境界。此則略明妄心熏義。以有妄境界熏妄心等者。即顯境界資熏。現識令其念著造業等者。謂境起能動本識海起彼六麁事識波浪令著諸妄境等。合即智相及相續相。此二皆是法執念故。著謂執取。此名字相。此二皆著我我等故造種種業者。即智業相也。始從無明至此起業。皆是本因為集諦也。受於一切身心等苦者。即業繫苦相為苦諦也。此等略明境界熏義。新論此中文義疎略。若爾何不說妄熏境。答。此中所顯從真起妄。流轉生死說三熏習。起細麁妄輪迴已成。妄心熏境無所用故。境但是心之所變起。離心無別境之自性。以妄熏境無所起故。如是心說無窮過失。是故不說妄熏境也。然唯識論說三熏習。所謂名言我執有支。名言有二。表義顯境。由此熏種故因緣別。我執有二。俱生分別。由此熏習故自他殊。有支有二。善不善業。由此熏種苦樂趣異。與此三種有同異者。此約深細緣起義門說。阿黎亦有能熏。於本識位說三熏習。彼約麁淺緣起理門唯說事識而為體熏。於事識位說此三種。即由此中三熏習故。牽生本識成五趣果。麁細雖殊共成生死。此中廣明本識熏義略顯事識。麁易知故。其唯識等唯明事識三熏習義。就□理故。 > The treatise states: "What is meant is that based upon \[suchness there is avidyā ...\] suffering in body, mind, and so on." > The commentary states: Below, the answer has two parts: first, a summary; second, an extensive explanation. This is the first. This means that here the meaning of the three perfumings is briefly explained. Generally speaking, perfuming has three meanings: first, obscuring perfuming, which perfumes suchness to give rise to delusion; second, habituating perfuming, which perfumes delusion to increase confusion; third, assisting perfuming, which perfumes confusion to give rise to grasping. "What is meant is that based upon suchness there is avidyā" adduces the substance of avidyā that is perfumed subsequently. Because avidyā, being a deluded phenomenon, cannot establish itself independently, it is said that based upon suchness there is avidyā. "Because there is avidyā, it forthwith perfumes suchness" is the meaning of the obscuring perfuming by fundamental avidyā. "Because of perfuming, there is the deluded mind" means that based upon avidyā perfuming suchness, there is the mind of karmic consciousness. This briefly shows the meaning of avidyā's perfuming. "Because there is the deluded mind, up to manifesting deluded sensory realms" shows that the deluded mind habituates and perfumes, avidyā increases its lack of understanding and opposes the samatā of suchness, causing the evolving consciousness to arise—hence it says "deluded thoughts arise"—and causing the manifesting consciousness to arise—hence it says "manifesting deluded sensory realms." This briefly explains the meaning of the deluded mind's perfuming. "Because there are deluded sensory realms, they perfume the deluded mind, etc." shows that the sensory realms assist in perfuming the manifesting consciousness, causing it to dwell in thought and create karma, and so forth. That is, the arising of realms can stir the ocean of the fundamental consciousness, giving rise to the waves of those six coarse phenomenal consciousnesses, causing attachment to various deluded realms, and so on. "Combining" means the characteristic of cognition and the characteristic of continuity, both of which are thoughts of attachment to dharma-self. "Attachment" means grasping; this is the characteristic of attachment to names. Both of these are attachments to "I" and "mine," and so forth; hence they create various kinds of karma, which is the characteristic of karmic action. Beginning from avidyā up to this creation of karma, all are primary causes constituting the truth of origin. "Experiencing all suffering in body, mind, and so on" means that the suffering bound by karma constitutes the truth of suffering. These briefly explain the meaning of perfuming by sensory realms. In the new translation of the treatise, the phrasing here is more concise. If so, why does one not speak of delusion perfuming the realms? The answer is: What is shown here is the arising of delusion from suchness, explaining the three perfumings in terms of transmigration in saṃsāra. With the arising of subtle and coarse delusion, rebirth is already accomplished; deluded mind perfuming realms would have no function, because realms are merely manifested and arisen from the mind, having no independent intrinsic nature apart from the mind. Since deluded \[mind\] perfuming realms produces nothing, positing mind \[perfuming realms\] like this incurs the fault of infinite regress. For this reason, one does not speak of delusion perfuming the realms. However, the Cheng weishi lun speaks of three perfumings: namely, words and expressions, attachment to self, and factors of existence. Words and expressions have two aspects: expressing meaning and revealing realms; because seeds are perfumed by these, primary causes and conditions differ. Attachment to self has two aspects: innate and intellectually formed; because of this perfuming, self and other are differentiated. Factors of existence have two aspects: wholesome and unwholesome karma; because seeds are perfumed by these, there are differences among states of rebirth as suffering or pleasant. As for the similarities and differences with these three types: this \[treatise\] explains in terms of the deep and subtle principle of dependent origination that the ālayavijñāna also has an active perfumer, explaining the three perfumings at the stage of the fundamental consciousness; that \[other treatise\] explains in terms of the coarse and shallow principle of dependent origination, speaking only of phenomenal consciousness as the perfumed substance, explaining these three types at the stage of phenomenal consciousness. That is, due to the three perfumings here, the fundamental consciousness is drawn forth to arise, resulting in the fruition of the five destinies. Although coarse and subtle differ, together they constitute saṃsāra. Here, the meaning of perfuming by the fundamental consciousness is extensively clarified, while phenomenal consciousness is only briefly shown because the coarse is easily known. The Weishi lun and other texts only clarify the meaning of the three perfumings of phenomenal consciousness, proceeding from that \[...\] principle. > — English (machine translation) (machine translation) - [Previous: 4.28](https://indike.org/pramana/in.bauddha.taisho.2814.4.28) - [Next: 4.30](https://indike.org/pramana/in.bauddha.taisho.2814.4.30) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2814.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.4.29) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.29](https://indike.org/pramana/in.bauddha.taisho.2814.4.29) · Pramāṇa