[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) › 3.39 # 釋摩訶衍論 3.39 釋摩訶衍論 3.39 - **Language:** Classical Chinese ### [3.39](https://indike.org/pramana/in.bauddha.taisho.1668.3.39) 已說建立門，次說隨釋門。依彼四相明覺差別即有五位。云何為五？一者十信位、二者三賢位、三者九地位、四者因滿位、五者果滿位。前四位中各有四事。云何為四？一者趣向行者、二者修行因相、三者行因果相、四者熏離俱相、第五位中唯有三事。云何為三？一者能圓滿者、二者對治行相、三者滿究竟相，如其次第說相應觀。第一位言如凡夫人者，即是趣向行者，位在十信。未得不退名為凡夫。已出邪定名為覺者。覺知前念起惡者，即是顯示修行因相，謂未得入十信已前，二種滅相是大過患不知不覺，具造種種一切惡業，遍受一切無量苦果，常恒輪迴五趣四生無休息時。而今以承知識妙緣聖說淨則，而能得入十信位中，覺諸惡業是極過失，知諸苦果是實無樂故。言覺知前念起惡，即是顯示覺滅相義。故能止後念令其不起者，即是顯示行因果相，謂此位中始起治道，氣力極弱故名為故，發心已去發起治道轉自在故。復次前不覺知常起惡業，今覺知故有慚愧心不作惡業，滅相之穢止息不起。雖復名覺即是不覺故者，即是顯示熏離俱相，所謂覺知滅相之法實是過患，彼滅相品不作滅事，故言熏離。彼滅相品，無始已來體性清淨實是功德，不知不覺，故言熏俱。此中字句遠流應至於第十地。復次顯示覺與不覺互相即通，是一味故。第二位言如二乘觀智初發意菩薩等者，即是趣向行者，位在三賢。於此位中人空無漏成就自在無所疑畏，故將二乘同於菩薩總明而已。復次顯示一切二乘皆悉修行菩薩之道，證入自在大覺地之海故。覺於念異者，即是顯示修行因相，謂二種異相互相與力，而能執取境界之相，發起愛著尋求名字，分別言相故。是故無厭我我所轉盛，攀緣思慮更增終日無息。而今發起人空般若建立方便，法空現前，覺知本覺淨心為無明眠夢於異相起一切障，分分漸漸與遠離智而共相應，從彼夢念得於覺悟，是故說言覺於念異。念無異相者，即是顯示行因果相，謂始覺正念中二種異相無所有故。以捨麁分別執著相者，即是顯示無異相緣，所謂意識有二分別，而能分別一切諸法。云何為二？一者麁分別、二者細分別。麁者起貪瞋等，能善分別違順境故。細者法執分別，恒流注故。今所遠離彼麁分別，非細分別。細分別者，極喜離故。故名相似覺者，即是結前，并麁顯示熏離俱相。此中相似義即有二種。云何為二？一者異類相似、二者同類相似。異類相似者，二乘相似。同類相似者，菩薩相似。二乘人空，形三賢空作相似義；三賢菩薩方便法空，形淨心地作相似義，是故總言相似覺焉。第三位言如法身菩薩等者，即是趣向行者，位在九地。九地菩薩真如法界以為自身，般若實智以為自心，垢累已出、縛障悉斷，清淨明白、無礙自在，是故名為法身菩薩。覺於念住者，即是顯示修行因相，謂四種住相於一切時而能發起法執分別，離性本覺能令睡眠。本覺之心夢於住相，不能覺曉狂亂而住。今發始覺般若之日，照迷亂住相之闇，始覺正智無分別性，迷亂住相有分別性，有無、覺亂極相違故，不能俱行。如是道理分明現前，是故說言覺於念住。念無住相者，即是顯示行因果相。以離分別麁念相者，即是顯示無住相緣，謂四種住相形於彼生相極麁現故。恐生住際互相雜亂，作如是說止思應觀。如是四種迷亂住相，如其次第，於極喜地過三有地，寂滅淨地、善慧地中各離一相。故名隨分覺者，即是結前，并麁顯示熏離俱相，生相細念未出離故。第四位言如菩薩地盡者，即是趣向行者。此字句中自有二人。云何為二？一者因圓滿者、二者果圓滿者。因圓滿者，學地盡故。果圓滿者，無學之果滿究竟故。初人對治俱合動相，後人對治獨力業相及大無明。獨力隨相非斷法故，無對治道。自此已下顯示二種圓滿者焉。滿足方便一念相應者，即是顯示因圓滿者，謂此位中即有二種金剛喻定。云何為二？一者方便金剛，二者正體金剛。無垢行者二種金剛，喻三摩提以為自體，是故舉道而標彼人。覺心初起心無初相者，即是顯示果圓滿者。大圓鏡智分明現前，無所不通、無所不窮，法界一體無有與等，獨力業相根本無明不能自有。平等虛空一相無相，無初念故。以遠離微細念故得見心性，心即常住。名究竟覺者，即是顯示始覺般若圓滿之相，而得到於無生覺故。是故修多羅說，若有眾生能觀無念者即為向佛地故者，即是引經贊自所說。如是經文為證何義？證佛果故。云何證耶？謂佛果中證成遠離二種念故。云何為二？一者大無明念、二者細業相念。如是二念極解脫道一時相翻不能俱行，是故說言佛果無念。若無妄念，當有何念？謂正念故。云何名正念？十德相應故。云何為十？一者出離功德，遠離一切諸難處故；二者同體功德，一切染法歸於自故；三者常住功德，遠離始有之過失故；四者一味功德，圓滿始覺常本覺故；五者俱離功德，遠離一切染淨法故；六者還轉功德，周遍誕生於諸趣故；七者無住功德，於一切處無在處故；八者修行功德，為諸眾生修萬行故；九者圓滿功德，為諸眾生成覺道故；十者虛空功德，如前所說種種功德，從本已來自性皆空無所有故。是名為十。如是十德，與極解脫初剎那中，俱行俱起無有前後一時俱轉，是名正念。所引經文不出此義，應審觀察。又心起者，無有初相可知而言知初相者，即謂無念者，即是除疑令生勝解。謂有眾生作如是疑：極解脫道會本覺時微細初生，知得有耶？知得無耶？若知有者，極解脫道當非無念。所以者何？知有初念，有初念故。若知無者，極解脫道當不能有。所以者何？既無初念，待何念無立解脫道有？如是疑故。今自通言，所知之相從本已來自性空無，能知之智從本已來無有起時。既無所覺之相，亦無能覺之智，豈可得言有細初相智慧可知。而有言說知初相者，即是顯示無念道理。所以者何？法性之理雖無所知之初起相，亦無能知之始覺智，而能通達無所知相、無能知智，無所有覺都非空無。是故今且依此道理，作如是說知初相耳。是故一切眾生不名為覺，以從本來念念相續未曾離念故說無始無明者，即是成立上無念義。謂金剛已還，一切眾生獨力業相大無明念未出離故。即是顯示一切眾生皆是有念名為眾生，一切諸佛皆得無念名為佛故。自此已下顯示始覺境界周遍圓滿。謂大覺者已到彼岸，遍知一切無量眾生一心流轉作四相故。如本若得無念者，即知心相生住異滅故。以何義故如是知耶？得自無念時，一切諸眾生平等得故，如本以無念等故故。以何義故，唯一行者得無念時，一切眾生悉得無念？一一眾生皆悉各各有本覺故。此義云何？謂一行者始覺圓滿同本覺時，遍同一切無量眾生本覺心中，非自本覺。所以者何？自性本覺遍眾生界，無所不至故。清淨覺者得無念時，一切眾生皆得無念者，清淨覺者斷無明時，一切眾生亦可斷耶？若爾，何過？若始覺者斷無明時，一切眾生皆得斷者，何故上言金剛已還一切眾生獨力業相大無明念未出離故不名為覺？若諸眾生無始無明未得出離，而與諸佛同得無念者，無念等義唯有言說無有實義，豈可得言一切眾生皆有本覺亦有始覺？決斷此難即有二門。云何為二？一者自宗決斷、二者望別決斷。自宗決斷者，此論正宗，為欲顯示一切眾生同一相續無差別故，是故可得一修行者無始無明究竟斷時，一切眾生亦同斷盡；一修行者滿始覺時，一切眾生亦同得滿。是故三身本有契經中作如是說：爾時世尊告文殊師利言：「我由二等而成正覺。云何為二？一者斷等、二者得等。言斷等者，我極解脫道初發起時，一切眾生所有無量無始無明一時究竟頓決斷故。言得等者，我初成道滿始覺時，一切眾生皆滿足故。是名二等故。」望別決斷者，舉圓滿者望眾生界，無一一法而非清淨。舉諸眾生望無上尊，入無明藏無所覺知，皆悉清淨無所障礙，無念等義而得成立。入無明藏無所覺知，上所說文無相違過。舉此一隅應廣觀察。自此已下融諸始覺令同本覺，謂五十一分滿始覺，實無轉勝漸次之異，亦無究竟圓滿之極。所以者何？一切始覺四相俱時而得住止，皆無自立，從本已來一味平等自性圓滿，契同無二一相覺故。如本而實無有始覺之異，以四相俱時而有，皆無自立，本來平等同一覺故故。大總持契經中作如是說：悟滅相品始覺般若，有滅相位中而共俱時有，無滅時中始覺隨無。悟異相品始覺般若，有異相位中而共俱時有，無異時中始覺隨無。悟住相品始覺般若，有住相位中而共俱時有，無住時中始覺隨無。悟生相品始覺般若，有生相位中而共俱時有，無生時中始覺隨無。所以者何？一切始覺不能自起，當待染法方得而起。一切染法不能自滅，當待智力方得滅盡，廣說乃至從本已來一切染法自體空無。而始覺者本無處中作有之解，俱時而轉不名為正故。 > Having explained the gate of establishment, next I explain the gate of successive interpretation. Relying on those four characteristics to clarify the distinctions of awakening, there are five stages. What are the five? First, the stage of the ten faiths; second, the stage of the three worthies; third, the stage of the nine grounds; fourth, the stage of cause-culmination; fifth, the stage of result-culmination. Within each of the first four stages there are four matters. What are the four? First, the practitioner proceeding toward \[it\]; second, the causal characteristics of cultivation; third, the resultant characteristics of cultivated causes; fourth, the characteristics of both perfuming and departing. Within the fifth stage there are only three matters. What are the three? First, the one capable of bringing to completion; second, the active characteristic of the antidote; third, the characteristic of ultimate culmination—the corresponding contemplation is explained in their proper order. In the first stage, the phrase 'like an ordinary person' refers to the practitioner proceeding toward \[it\], whose stage is in the ten faiths. Not yet having attained non-retrogression, they are called an ordinary person; having already emerged from the wrongly determined, they are called an awakened one. The phrase 'awakening to and knowing that the preceding thought has produced evil' reveals the causal characteristic of cultivation: before being able to enter the ten faiths, the two kinds of characteristics of cessation were great faults and perils of which they were ignorant and unaware, fully creating all manner of evil karmas, universally undergoing all immeasurable bitter fruits, constantly and permanently transmigrating through the five destinies and four modes of birth without any cessation. But now, by relying on the marvelous condition of good friends and the pure rules of the holy teachings, they are able to enter into the stage of the ten faiths, awakening to the fact that all evil karmas are extreme faults and knowing that all bitter fruits are truly devoid of bliss. Therefore, saying 'awakening to and knowing that the preceding thought has produced evil' reveals the meaning of awakening to the characteristic of cessation. The phrase 'and therefore being able to stop the subsequent thought and cause it not to arise' reveals the resultant characteristic of cultivated causes: in this stage, the path of antidotes is newly arisen, and because its strength is extremely weak, it is said 'and therefore'; once the aspiration is generated, the path of antidotes is produced and becomes increasingly sovereign. Furthermore, previously, being unaware, they constantly produced evil karma; now, because of awareness, having a sense of shame and conscience they do not commit evil karma, and the defilements of the characteristic of cessation are halted and do not arise. The phrase 'although also called awakening, it is just non-awakening' reveals the characteristic of both perfuming and departing: namely, awakening to and knowing that the dharma of the characteristic of cessation is truly a fault and peril, and because that class of the characteristic of cessation does not perform deeds of cessation, it is said to 'perfume-depart.' As for that class of the characteristic of cessation, its essential nature from beginningless time is pure and truly a virtue, yet they are ignorant and unaware of it, so it is said to 'perfume-together.' The words and phrases here flow far and should reach down to the tenth ground. Furthermore, it reveals that awakening and non-awakening mutually identify and penetrate, being of one flavor. In the second stage, the phrase 'like the contemplative wisdom of the two vehicles and bodhisattvas of initial aspiration' refers to the practitioner proceeding toward \[it\], whose stage is in the three worthies. In this stage, the non-leakage of person-emptiness is accomplished with sovereignty and without doubt or fear; therefore, the two vehicles are equated with bodhisattvas and explained together in general terms. Furthermore, it reveals that all the two vehicles cultivate the path of the bodhisattva, verifying and entering the ocean of the sovereign ground of great awakening. The phrase 'awakening to the differentiation of thought' reveals the causal characteristic of cultivation: the two kinds of characteristics of differentiation give power to each other and are able to grasp the characteristics of perceptual objects, producing clinging affection, seeking names, and discriminating the characteristics of speech. Therefore, their lack of revulsion and \[clinging to\] self and what belongs to self become ever more intense, grasping conditions and pondering increase further without rest all day long. But now, generating the prajñā of person-emptiness, they establish skillful means, dharma-emptiness appears before them, and they awaken to the fact that the original awakening pure mind is asleep in the slumber of avidyā, dreaming within the characteristic of differentiation and producing all hindrances; bit by bit, gradually, they become corresponding with the wisdom of transcendence, and from those dream thoughts they attain awakening. Therefore it is said: 'awakening to the differentiation of thought.' The phrase 'thought has no characteristic of differentiation' reveals the resultant characteristic of cultivated causes: in the correct mindfulness of initial awakening, the two kinds of characteristics of differentiation are non-existent. The phrase 'because of abandoning the coarse characteristics of discriminative grasping' reveals the condition for having no characteristic of differentiation: namely, mental consciousness has two kinds of discrimination that can discriminate all dharmas. What are the two? First, coarse discrimination; second, subtle discrimination. The coarse is the arising of greed, hatred, and the like, being able to clearly discriminate agreeable and disagreeable objects. The subtle is the discrimination of attachment to dharmas, flowing continuously. What is now transcended is that coarse discrimination, not the subtle discrimination. The subtle discrimination is transcended at the \[ground of\] Extreme Joy. The phrase 'therefore called approximate awakening' concludes the preceding and coarsely reveals the characteristic of both perfuming and departing. Here, the meaning of 'approximate' has two kinds. What are the two? First, approximation between different kinds; second, approximation within the same kind. Approximation between different kinds is the approximation of the two vehicles. Approximation within the same kind is the approximation of bodhisattvas. The person-emptiness of the two vehicles, compared with the emptiness of the three worthies, constitutes the meaning of approximation; the expedient dharma-emptiness of the three worthies bodhisattvas, compared with the pure heart ground, constitutes the meaning of approximation. Therefore, it is spoken of in general as approximate awakening. In the third stage, the phrase 'like dharmakāya bodhisattvas' refers to the practitioner proceeding toward \[it\], whose stage is in the nine grounds. The bodhisattvas of the nine grounds take the tathatā dharmadhātu as their own body and the real wisdom of prajñā as their own mind; having emerged from defilements and burdens, having severed all fetters and hindrances, they are pure, luminous, unobstructed, and sovereign, and are therefore named dharmakāya bodhisattvas. The phrase 'awakening to the subsistence of thought' reveals the causal characteristic of cultivation: the four kinds of characteristics of subsistence can at all times produce the discrimination of attachment to dharmas, and cause the innate original awakening to fall into sleep. The mind of original awakening dreams within the characteristic of subsistence, unable to awaken and understand, abiding in wild confusion. Now, the sun of initial awakening prajñā arises and illuminates the darkness of the confused characteristic of subsistence; the correct wisdom of initial awakening is non-discriminative in nature, while the confused characteristic of subsistence is discriminative in nature, and because existence and non-existence, awakening and confusion, are diametrically opposed, they cannot operate together. Such a principle appears clearly before them; therefore it is said: 'awakening to the subsistence of thought.' The phrase 'thought has no characteristic of subsistence' reveals the resultant characteristic of cultivated causes. The phrase 'because of departing from the coarse characteristics of discriminative thought' reveals the condition for having no characteristic of subsistence: the four kinds of characteristics of subsistence appear extremely coarse when compared to that characteristic of arising. Fearing that the boundaries of arising and subsistence might be confused with each other, it speaks in this way to stop reflection so that one should contemplate properly. These four kinds of confused characteristics of subsistence, in their proper order, are each abandoned one by one at the Ground of Extreme Joy, the Ground of Transcending the Three Realms of Existence, the Pure Ground of Quiescence, and the Ground of Good Intelligence. The phrase 'therefore called partial awakening' concludes the preceding and coarsely reveals the characteristic of both perfuming and departing, because the subtle thought of the characteristic of arising has not yet been transcended. In the fourth stage, the phrase 'like when the bodhisattva ground is exhausted' refers to the practitioner proceeding toward \[it\]. Within these words and phrases there are of themselves two persons. What are the two? First, the one whose cause is fulfilled; second, the one whose result is fulfilled. The one whose cause is fulfilled is because the ground of training is exhausted. The one whose result is fulfilled is because the fruit of non-training is fulfilled to the ultimate. The first person's antidote is the combined active characteristic; the latter person's antidote is the sole-power karmic characteristic and great avidyā. Because the sole-power secondary characteristic is not a dharma to be severed, it has no path of antidote. From here on below, it reveals the two kinds of fulfilled persons. The phrase 'fulfilling skillful means and corresponding in a single thought' reveals the one whose cause is fulfilled: in this stage there are two kinds of vajropamasamādhi. What are the two? First, the expedient vajra; second, the essential vajra. For the untainted practitioner, the two kinds of vajra-like samādhis serve as their self-essence; therefore, mentioning the path identifies that person. The phrase 'awakening to the initial arising of the mind, the mind has no initial characteristic' reveals the one whose result is fulfilled. The great round mirror wisdom appears distinctly before them, penetrating everywhere and exhausting everything; the dharmadhātu is of one essence with nothing equal to it, and the sole-power karmic characteristic and fundamental avidyā cannot exist of themselves. Equal to empty space, of one characteristic and non-characteristic, because there is no initial thought. The phrase 'because of far transcending subtle thoughts, one attains the vision of mind-nature, and the mind is ever-abiding; this is called ultimate awakening' reveals the characteristic of the fulfillment of initial awakening prajñā, thereby attaining the awakening of non-arising. Therefore the sūtra says: 'If there are sentient beings capable of contemplating no-thought, they are then directed toward the Buddha ground'—this is quoting a sūtra to praise its own explanation. For the sake of verifying what meaning is such a sūtra text cited? It is to verify the Buddha fruit. How does it verify it? In the Buddha fruit, it verifies the transcendence of two kinds of thought. What are the two? First, the thought of great avidyā; second, the thought of the subtle karmic characteristic. Because these two thoughts and the path of ultimate liberation mutually overturn each other at the same time and cannot operate together, it is said that the Buddha fruit is no-thought. If there is no deluded thought, what thought must there be? It is correct mindfulness. What is called correct mindfulness? It is because it corresponds with ten virtues. What are the ten? First, the virtue of departure, because of far transcending all places of adversity; second, the virtue of identical essence, because all defiled dharmas return to oneself; third, the virtue of being ever-abiding, because of far transcending the fault of having a beginning; fourth, the virtue of one flavor, because fulfilling initial awakening is ever the original awakening; fifth, the virtue of mutual transcendence, because of far transcending all defiled and pure dharmas; sixth, the virtue of revolving back, because of being born everywhere throughout the destinies; seventh, the virtue of non-abiding, because of having no residing place anywhere; eighth, the virtue of cultivation, because of cultivating the myriad practices for the sake of all sentient beings; ninth, the virtue of fulfillment, because of accomplishing the path of awakening for the sake of all sentient beings; tenth, the virtue of empty space, because all the various virtues spoken of previously are from the very beginning empty of self-nature and non-existent. These are called the ten. These ten virtues, in the first moment of ultimate liberation, operate together and arise together without before or after, revolving simultaneously—this is called correct mindfulness. The cited sūtra text does not go beyond this meaning; it should be carefully examined. Furthermore, the phrase 'moreover, when the mind arises, there is no initial characteristic to be known; saying that one knows the initial characteristic means no-thought' removes doubt and causes superior understanding to arise. Namely, there are sentient beings who produce such a doubt: when the path of ultimate liberation meets original awakening, is the subtle initial arising known to exist, or known not to exist? If it is known to exist, then the path of ultimate liberation would not be no-thought. Why is that? Because if it knows that the initial thought exists, then the initial thought exists. If it is known not to exist, then the path of ultimate liberation could not exist. Why is that? Since there is no initial thought, in reliance on what thought's non-existence would the existence of the path of liberation be established? Such is the doubt. Now I resolve it naturally: the characteristic to be known is from the very beginning empty and non-existent in its self-nature, and the wisdom capable of knowing is from the very beginning without a time of arising. Since there is neither a characteristic to be awakened to nor a wisdom capable of awakening, how could it be said that there is a subtle initial characteristic that can be known by wisdom? That there is the verbal expression of 'knowing the initial characteristic' reveals the principle of no-thought. Why is that? Although the principle of dharma-nature is without an initial arising characteristic to be known, and also without an initial awakening wisdom capable of knowing, it can penetrate the absence of any characteristic to be known and the absence of any wisdom capable of knowing; this awareness of non-existence is by no means empty nothingness. Therefore, for now, relying on this principle, it is spoken of as 'knowing the initial characteristic.' The phrase 'therefore all sentient beings are not called awakened, because from the beginning thought after thought continues without ever having transcended thought, and this is why it is called beginningless avidyā' establishes the aforementioned meaning of no-thought: namely, down to the vajra \[stage\], all sentient beings have not yet transcended the sole-power karmic characteristic and the thought of great avidyā. This reveals that all sentient beings have thought and are therefore called sentient beings, while all Buddhas have attained no-thought and are therefore called Buddhas. From here on below, it reveals that the realm of initial awakening is universal and fulfilled: namely, the great awakened one has reached the other shore and universally knows that all immeasurable sentient beings' one mind transmigrates, producing the four characteristics. As the root text says: 'If one attains no-thought, then one knows the mind's characteristics of arising, abiding, differentiating, and ceasing.' By what meaning does one know in this way? When one attains one's own no-thought, all sentient beings equally attain it, as the root text says: 'because no-thought is equal.' By what meaning is it that when only one practitioner attains no-thought, all sentient beings completely attain no-thought? Because each and every sentient being possesses original awakening. What is the meaning of this? When one practitioner's initial awakening is fulfilled and becomes identical with original awakening, it is universally identical with the mind of original awakening in all immeasurable sentient beings, not one's own original awakening alone. Why is that? Because innate original awakening pervades the realm of sentient beings, with nowhere it does not reach. \[Objection:\] If when a pure awakened one attains no-thought, all sentient beings all attain no-thought, then when a pure awakened one severs avidyā, can all sentient beings also sever it? If so, what fault is there? If when an initially awakened one severs avidyā, all sentient beings all attain severance, why was it said above that down to the vajra \[stage\], all sentient beings have not yet transcended the sole-power karmic characteristic and the thought of great avidyā and are not called awakened? If sentient beings have not yet transcended beginningless avidyā, yet attain no-thought together with the Buddhas, then the meaning of no-thought being equal is merely verbal expression without real meaning; how could it be said that all sentient beings have original awakening and also have initial awakening? In resolving this objection, there are two approaches. What are the two? First, resolving it according to our own school; second, resolving it in view of distinction. Resolving it according to our own school: the correct tenet of this treatise is to reveal that all sentient beings are of one identical continuum without distinction; therefore, it is admissible that when one cultivator ultimately severs beginningless avidyā, all sentient beings likewise sever it completely; when one cultivator fulfills initial awakening, all sentient beings likewise attain fulfillment. Therefore, the Sūtra on the Innate Three Bodies says: At that time, the World-Honoured One said to Mañjuśrī: 'Through two equalities I have accomplished complete awakening. What are the two? First, equality of severance; second, equality of attainment. As for equality of severance, when my path of ultimate liberation first arose, all the immeasurable beginningless avidyā of all sentient beings was decisively severed simultaneously and ultimately at once. As for equality of attainment, when I first accomplished the path and fulfilled initial awakening, all sentient beings were all fulfilled. These are called the two equalities.' Resolving it in view of distinction: looking from the fulfilled one toward the realm of sentient beings, there is not a single dharma that is not pure. Looking from sentient beings toward the Unsurpassed Honoured One, entering the receptacle of avidyā without any awareness, all is pure and without hindrance; thus the meaning of the equality of no-thought is established. Entering the receptacle of avidyā without any awareness does not incur the fault of contradicting the text spoken above. Taking this single corner, one should contemplate broadly. From here on below, it integrates all initial awakenings to be identical with original awakening: namely, the fifty-one portions of fulfilled initial awakening truly have no distinction of progressively superior stages, nor any ultimate culmination of fulfillment. Why is that? All initial awakenings abide at the same time as the four characteristics and none can establish itself independently; from the beginning they are of one flavor, equal, complete in self-nature, and accord identically without duality with the awakening of one characteristic. As the root text says: 'yet in truth there is no distinction of initial awakening, because the four characteristics exist simultaneously and none can establish itself independently, being originally equal and of one identical awakening.' The Mahādhāraṇī Sūtra says: 'The initial awakening prajñā that realizes the class of the characteristic of cessation exists simultaneously within the stage where the characteristic of cessation exists; at a time when there is no cessation, initial awakening is correspondingly absent. The initial awakening prajñā that realizes the class of the characteristic of differentiation exists simultaneously within the stage where the characteristic of differentiation exists; at a time when there is no differentiation, initial awakening is correspondingly absent. The initial awakening prajñā that realizes the class of the characteristic of subsistence exists simultaneously within the stage where the characteristic of subsistence exists; at a time when there is no subsistence, initial awakening is correspondingly absent. The initial awakening prajñā that realizes the class of the characteristic of arising exists simultaneously within the stage where the characteristic of arising exists; at a time when there is no arising, initial awakening is correspondingly absent. Why is that? All initial awakenings cannot arise of themselves; they must wait for defiled dharmas before they can arise. All defiled dharmas cannot cease of themselves; they must wait for the power of wisdom before they can be completely extinguished'—and so on at length, down to: 'from the beginning, the self-nature of all defiled dharmas is empty and non-existent. But the initially awakened one, in a place that is originally non-existent, conceives an understanding of existence; revolving simultaneously, it is not called correct.' > — English (machine translation) (machine translation) - [Previous: 3.38](https://indike.org/pramana/in.bauddha.taisho.1668.3.38) - [Next: 3.40](https://indike.org/pramana/in.bauddha.taisho.1668.3.40) - [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.3.39) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.2.126) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.3.39](https://indike.org/pramana/in.bauddha.taisho.1668.3.39) · Pramāṇa