[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) › 4.31 # 大乘起信論廣釋卷第三．四．五 4.31 大乘起信論廣釋卷第三．四．五 4.31 - **Language:** Classical Chinese ### [4.31](https://indike.org/pramana/in.bauddha.taisho.2814.4.31) 論。妄心熏習至業繫苦故　釋曰。此即廣前妄心熏習。廣釋妄心熏無明義。妄心有二。業識事識。故妄心熏義有二種。業識妄心心□能熏習根本無明還迷無相。能起轉相現相相續。成其趣生諸苦體相。彼三乘人雖出三界離其事識分段麁苦。由此根本根識在故。猶受變易黎耶行苦。通而言之。無始來有。但今為欲簡細異麁故。約已離麁苦時說事識妄心熏習。見愛枝末無明發動身口起造諸業。成起業相能招三界。凡夫有學業繁苦相分段麁苦。然其二苦諸教異說。若依法相分段生死。以有漏業為因。煩惱障為緣。所滅三三界麁異熟果身命短長隨因緣力有定齊斷。故名分段。此通異生二乘有學七地已前一切菩薩。隨應有彼惑業因故。我我所執由未盡故。末那煩惱亦未斷故。阿賴耶名猶未捨故。是故未離分段麁苦不思議變易生死。以無漏有分別業為因。所知障為助緣。所滅殊勝細異熟果。由悲願力□轉身命無定齊限故名變易。無漏定願正所資滅妙用難測名不思議。亦名意成身。隨意願成故亦名變化身。無漏定力轉令異本如變化故。此通不定二乘無學及八地上大願菩薩利樂他故。以所知障障大菩提。欲永斷除留身久住既已斷伏煩惱障故。無容彼受當分段身。恐廢長時修菩薩行故。以無漏勝定願力如□□法資現身因。令彼長時與果不絕。數數如是定願資助。乃至證得無上菩提。由此故受變易生死。若依法性顯此義者。由本無明熏起業識。業熏無明後起轉現。而成黎耶生死之體。而猶未名五趣苦果。由末無明熏起事識。識熏見愛起善惡業。引黎耶識。成五趣果。方成凡夫業繫麁苦。一切凡夫二乘有學及未登地諸菩薩等。隨應未斷見愛麁惑。由事識熏所起麁業惑業所滅三界麁果故。同凡受業繫麁苦。若二乘人至無學位菩薩。若得證入初地上麁末煩惱永斷伏故。彼麁漏業皆除斷故。不受三界麁分身故。雖能永離凡夫麁苦。細本無明未斷滅故。所起細識猶相續故。無漏細業亦未捨故。法爾而有細苦相續。經說初地得意成身。二乘之人有三解故。非謂故起無漏定願資現身因。須變易。由顯真如微離麁重而證轉依。故名變易。無明垢薄真德顯現任置起用。名不思議意身成。於理無失。雖初住上願力所持非業所繫。似離麁苦。以有漏業微苦相應故。異地上變易身也。或初住上則離分段。說初發意名畢竟定。不生八難離五城□得損力。答能轉之道住如來家生佛集參。已能少分見於法身。能示一身作無量身。悉於世界示現成佛八相成道化眾生事。既同地上亦離麁苦。說初得意成身者。增顯更說亦不相違。如說地上方見根身。豈三賢位都不見也。且止傍論應釋本文。若謂事識熏見愛者。何故前後皆說此識見愛煩惱所增長耶。答。以此麁細二種妄心皆有依他成他義故。謂前業識依無明立。復為無明而作依持。由迷起妄依妄住故。若無妄依無住處故。性淨真如非住處故。熏真起妄作住處故。其事識者依於見愛熏真所起。還能習熏見愛無明起諸業等。心王心所在相資故。前說依他今約成他言熏見愛。故不相違。此中業識名根本者。親依根本無明生故。是諸妄心之初本故。分別事識名增長者。由見愛惑所增長故。還能增長見愛惑故。 > The treatise states: "Deluded mind perfuming \[...\] suffering bound by karma." > The commentary states: This expands upon the preceding perfuming by the deluded mind, extensively explaining the meaning of the deluded mind perfuming avidyā. The deluded mind is twofold: karmic consciousness and phenomenal consciousness. Therefore, the perfuming by the deluded mind has two meanings. The deluded mind of karmic consciousness \[...\] can perfume fundamental avidyā, turning back to confuse the markless, and can give rise to the continuity of the characteristic of manifestation and characteristic of appearance, constituting the substance and marks of all sufferings in destinies and rebirths. Although persons of the three vehicles transcend the three realms and depart from the coarse suffering of fractured death of phenomenal consciousness, because this fundamental root consciousness remains, they still undergo the suffering of conditioning of transformative ālayavijñāna. Speaking generally, this has existed from beginningless time; but now, in order to differentiate the subtle from the coarse, it is explained in terms of the time when coarse suffering has already been abandoned: the deluded mind of phenomenal consciousness perfumes the branch avidyā of views and attachment, activating body and speech to produce various karmas, which constitutes the arising of the characteristic of karma, capable of inviting the coarse suffering of fractured death, which is the characteristic of suffering bound by karma for ordinary beings and trainees in the three realms. However, the various teachings describe these two sufferings differently. According to the characteristic of dharmas, fractured saṃsāra takes contaminated karma as cause and affliction obstacles as condition, with the extinguished coarse vipāka fruit of the three realms, where the length of life is cut off in definite limits according to the power of causes and conditions; hence it is called "fractured." This applies to ordinary beings, trainees of the two vehicles, and all bodhisattvas prior to the seventh stage, according to their possession of those causes of delusion and karma, because attachments to "I" and "mine" are not yet exhausted, the afflictions of manas are also not yet severed, and the designation ālayavijñāna is not yet abandoned; therefore they have not abandoned the coarse suffering of fractured death. Inconceivable transformative saṃsāra takes uncontaminated, conceptual karma as cause and cognitive obstacles as auxiliary condition, with the extinguished superior, subtle vipāka fruit, where life is \[...\] transformed by the power of compassion and vows without definite limits; hence it is called "transformative." Being directly assisted and extinguished by uncontaminated concentration and vows, its wondrous function is difficult to fathom, so it is called "inconceivable"; it is also called a mind-made body, being formed according to the mind's vows; it is also called a transformation body, because uncontaminated concentration power transforms it to differ from the original, like a magical transformation. This applies to non-fixed non-trainees of the two vehicles and great-vow bodhisattvas from the eighth stage onward who, to benefit and bring joy to others, retain their bodies for long abidance in order to permanently sever the cognitive obstacles that obstruct great bodhi; since they have already severed and subdued affliction obstacles, it is impossible for them to receive future fractured bodies. Fearing that long-term practice of the bodhisattva path would be interrupted, they rely on the power of uncontaminated, superior concentration and vows to assist the cause of their present body like \[...\] dharma, causing them to yield fruit continuously over a long time; repeatedly assisted by concentration and vows in this way, they continue until realizing unsurpassed bodhi. Because of this, they undergo transformative saṃsāra. If this meaning is shown according to dharmatā: fundamental avidyā perfumes to give rise to karmic consciousness, and karma perfumes avidyā to subsequently give rise to evolving and manifesting \[consciousnesses\], thereby forming the substance of saṃsāra in the ālayavijñāna; yet it is not yet called the suffering fruit of the five destinies. Branch avidyā perfumes to give rise to phenomenal consciousness, and consciousness perfumes views and attachment to give rise to wholesome and unwholesome karma, leading the ālayavijñāna to complete the fruit of the five destinies; only then does it become the coarse suffering bound by karma of ordinary beings. All ordinary beings, trainees of the two vehicles, and bodhisattvas who have not yet ascended to the stages have not severed the coarse delusions of views and attachment as appropriate, and through the coarse karma produced by the perfuming of phenomenal consciousness, they extinguish the coarse fruits of the three realms through delusion and karma; therefore, like ordinary beings, they undergo the coarse suffering bound by karma. If persons of the two vehicles reach the non-trainee stage, or if bodhisattvas attain entry into the first stage or above, coarse branch afflictions are permanently severed and subdued, and those coarse, contaminated karmas are all eliminated, so they do not receive coarse fractured bodies in the three realms. Although they are able to permanently depart from the coarse suffering of ordinary beings, because subtle fundamental avidyā is not yet severed and destroyed, the subtle consciousness produced still continues, and subtle uncontaminated karma is not yet abandoned; thus by the nature of things there is a continuity of subtle suffering. Sūtras state that the first stage attains the mind-made body, because persons of the two vehicles have three liberations. This does not mean that they deliberately arouse uncontaminated concentration and vows to assist the cause of their present body and must undergo transformation; rather, because suchness is revealed, they slightly depart from gross heaviness and realize the transformation of the basis, hence it is called "transformative." When the defilement of avidyā becomes thin, real virtues become manifest and spontaneously give rise to function; this is called the "inconceivable mind-made body." There is no error in this principle. Although those from the first abiding upward are sustained by vow-power and not bound by karma, seeming to depart from coarse suffering, because they still correspond to subtle suffering of contaminated karma, they differ from the transformative body of those on the stages. Alternatively, from the first abiding upward they depart from fractured death: the initial resolution is called "definitely determined"; they are not born into the eight difficulties, depart from the five cities \[...\], and attain weakening power. Responding to the path of turning, they abide in the Tathāgata's family and participate in the gathering of buddhas; they are already able to partially see the dharmakāya, can show one body as immeasurable bodies, and in all worlds manifest achieving buddhahood through the eight marks of attaining the path to transform sentient beings. Since they, like those on the stages, also depart from coarse suffering, stating that the first \[stage\] attains the mind-made body is said by way of heightened manifestation, which also presents no contradiction. Just as it is said that only on the stages does one see the sense-basis body, could it be that those in the stages of the three worthies do not see it at all? Let us set aside digressions to explain the main text. If it is said that phenomenal consciousness perfumes views and attachment, why is it said before and after that this consciousness is increased by the afflictions of views and attachment? The answer is: because both of these coarse and subtle deluded minds possess the meaning of relying on another and accomplishing another. That is, the preceding karmic consciousness is established based upon avidyā, and in turn acts as a basis for avidyā; because delusion gives rise to error and abides based upon error, if there were no basis in error, there would be no abiding place, since the pure nature of tathatā is not an abiding place; perfuming suchness gives rise to error, which serves as an abiding place. Phenomenal consciousness arises based upon views and attachment perfuming suchness, and in turn can habituate and perfume the avidyā of views and attachment to produce various karmas, and so forth, because primary mind and cetasika mutually assist each other. Previously it was explained in terms of relying on another; now, in terms of accomplishing another, it is said to perfume views and attachment; thus there is no contradiction. Here, karmic consciousness is called 'fundamental' because it directly arises based on fundamental avidyā and is the initial root of all deluded minds; discriminative phenomenal consciousness is called 'increasing' because it is increased by the delusions of views and attachment and can in turn increase the delusions of views and attachment. > — English (machine translation) (machine translation) - [Previous: 4.30](https://indike.org/pramana/in.bauddha.taisho.2814.4.30) - [Next: 4.32](https://indike.org/pramana/in.bauddha.taisho.2814.4.32) - [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.4.31) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.31](https://indike.org/pramana/in.bauddha.taisho.2814.4.31) · Pramāṇa