[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) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 3.23 # 釋摩訶衍論 3.23 釋摩訶衍論 3.23 - **Language:** Classical Chinese ### [3.23](https://indike.org/pramana/in.bauddha.taisho.1668.3.23) 論曰：如是二覺無有能熏所熏差別，唯有自家真實功德故。此門中不應建立能熏所熏。若如是者，於此門中有何熏義？所謂有熏，染法淨法不相待成，所謂即是具足轉熏。此熏云何？謂白白故。三身本有契經中作如是說：本有本覺、本有始覺，唯有德熏、無患德熏，唯有滿轉、無分轉故。已說清淨始覺，次說離性二覺。始覺義者，依本覺故而有不覺，依不覺故說有始覺者，通示二種離性本始。謂依本覺故而有不覺者，即是離性本覺；依不覺故說有始覺者，即是離性始覺。此義云何？本覺般若不守自性故善受染熏，彼諸染法令得住止，即是本覺離性之義。始覺般若不守自性故，依諸染法如今方起被彼染誑，即是始覺離性之義。始覺般若能斷諸障證諸功德，何故說言始覺之智被染誑耶？於無過法立諸過患，斷除障故；於無德法立諸功德，證得理故。若爾，始覺於何時中而得離妄？極解脫道時方得究竟離，於彼時中到無念故。滿分二事，下當顯示。 > The treatise states: These two awakenings have no distinction of what perfumes and what is perfumed; because there are only one's own real virtues, within this approach, what perfumes and what is perfumed should not be established. If so, what meaning of perfuming is there within this approach? It is said to have perfuming because defiled dharmas and pure dharmas are established without depending on one another; that is, it is the perfuming of complete transformation. What is this perfuming? It means being white because of whiteness. In the Sūtra on the Intrinsic Existence of the Three Bodies, it is said: "Intrinsically existent original awakening and intrinsically existent initial awakening have only the perfuming of virtues and lack the perfuming of faults and virtues, because there is only full transformation and no partial transformation." Having already explained pure initial awakening, we next explain the two awakenings that depart from their nature. The statement "The meaning of initial awakening is that based on original awakening there is non-awakening, and based on non-awakening it is said that there is initial awakening" comprehensively demonstrates the two kinds of original and initial \[awakenings\] that depart from their nature. That "based on original awakening there is non-awakening" is original awakening departing from its nature; that "based on non-awakening it is said that there is initial awakening" is initial awakening departing from its nature. What does this mean? Because original awakening prajñā does not abide by its own nature, it skillfully receives the perfuming of defilement and causes those defiled dharmas to dwell and cease; this is the meaning of original awakening departing from its nature. Because initial awakening prajñā does not abide by its own nature, relying on defiled dharmas it arises only now and is deceived by those defilements; this is the meaning of initial awakening departing from its nature. If initial awakening prajñā can sever obstructions and realize virtues, why is it said that the wisdom of initial awakening is deceived by defilements? Because it establishes faults upon dharmas that have no faults in order to sever obstructions, and establishes virtues upon dharmas that have no virtues in order to realize the principle. If so, at what time does initial awakening come to be free from delusion? Only at the time of the ultimate path of liberation does it attain ultimate freedom, because at that time it arrives at thoughtlessness. The two matters of fullness and partiality will be demonstrated below. > — English (machine translation) (machine translation) - [Previous: 3.22](https://indike.org/pramana/in.bauddha.taisho.1668.3.22) - [Next: 3.24](https://indike.org/pramana/in.bauddha.taisho.1668.3.24) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1668.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.3.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.3.23](https://indike.org/pramana/in.bauddha.taisho.1668.3.23) · Pramāṇa