[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) › 3.44 # 釋摩訶衍論 3.44 釋摩訶衍論 3.44 - **Language:** Classical Chinese ### [3.44](https://indike.org/pramana/in.bauddha.taisho.1668.3.44) 論曰：斷一切惡、修一切善，具足功德、圓滿智慧，莊嚴法身，名智淨相。斷一切障當須何力？須滿足力。滿足力者其數幾有？有二種故。云何為二？一者法力熏習滿足方便力、二者如實修行滿足方便力。如是二種方便之力，從無始來自然常住不始而起。如是二中，依法力熏習滿足方便力故，破根本無明及獨力業相。依如實修行滿足方便力故，滅俱合業相、能見相及與現相分別智相并相續相。破根本無明獨力業相故，自性身體分明現前。滅俱合相等相續故，般若實智淳淨明白。如本智淨相者，謂依法力熏習，如實修行滿足方便故。破和合識相、滅相續心相，顯現法身智淳淨故故。何故三賢及十信位略不顯示？比來次第分明顯故。何故今此門中最初對治根本無明，乃至最後對治滅相？為欲簡異始覺般若悟次第故。何故始覺背凡向聖，上上去去為次第轉；隨染本覺背聖向凡，下下來來為次第轉？以法爾故。如是二轉，當一時耶？當前後耶？決定一時，即無前後。如是等義何契經中明了顯說？謂證說經。彼契經中如何說耶？謂彼證說契經中作如是說：爾時陀羅尼菩薩發十千問問於如來，於是如來即作十萬決疑難答開菩薩問。如其次第答彼問已，即告陀羅尼菩薩言：「何故仁者！一事不問須問餘事？如宜佛子更問開發，為自他利問於如來。」爾時陀羅尼菩薩即承佛威神而白佛言：「世尊！何因緣故於大眾中唱如是言： > The commentary states: Severing all evil, cultivating all good, fully equipping oneself with virtues, perfecting wisdom, and adorning the dharmakāya is called the mark of purity of wisdom. What power is needed to sever all obstructions? The power of fulfillment is needed. How many kinds of power of fulfillment are there? There are two kinds. What are the two? The first is the skillful means power of fulfilling through the perfuming of the power of the Dharma, and the second is the skillful means power of fulfilling through practicing in accord with reality. These two kinds of skillful means powers are spontaneously and constantly abiding from the beginningless past, not arising for the first time. Between these two, relying on the skillful means power of fulfilling through the perfuming of the power of the Dharma, one breaks fundamental ignorance and the independent mark of karma. Relying on the skillful means power of fulfilling through practicing in accord with reality, one extinguishes the compounded mark of karma, the mark of the capable perceiver, the manifest mark, the mark of differentiating wisdom, and the mark of continuity. Because fundamental ignorance and the independent mark of karma are broken, the essential body is clearly revealed before one. Because the compounded mark and the subsequent marks of continuity are extinguished, the real wisdom of prajñā is pure, genuine, and luminous. As the basic text states: "The mark of purity of wisdom means that through the perfuming of the power of the Dharma and fulfilling the skillful means of practicing in accord with reality, one breaks the mark of the compounded consciousness and extinguishes the mark of the continuing mind, whereby the dharmakāya is manifested and wisdom is pure and genuine." Why are the stages of the three grades of worthies and the ten faiths omitted and not shown? Because their sequential order has continuously been clearly revealed. Why, in this gateway now, is fundamental ignorance remedied first, down to the mark of cessation being remedied last? It is intended to distinguish it from the sequence of awakening through the prajñā of initial awakening. Why does initial awakening turn its back on the ordinary and head toward the noble, progressing in sequence higher and higher, whereas original awakening in accordance with defilement turns its back on the noble and heads toward the ordinary, progressing in sequence lower and lower? Because it is naturally so. Should these two turnings be simultaneous, or before and after? They are definitely simultaneous; there is no before and after. In what sūtra is such meaning clearly and explicitly stated? It is the \*Zhèngshuō jīng\*. How is it stated in that sūtra? That is to say, it is stated thus in that \*Zhèngshuō jīng\*: At that time, the Bodhisattva Dhāraṇī asked ten thousand questions of the Tathāgata. Thereupon, the Tathāgata gave one hundred thousand answers resolving doubts and difficulties to open up the Bodhisattva's questions. Having answered those questions in order, he then addressed the Bodhisattva Dhāraṇī: "Why, O noble one, do you not ask about one matter, but must ask about other matters? As fitting, Son of the Buddha, ask further to open up and develop, asking the Tathāgata for your own and others' benefit." At that time, the Bodhisattva Dhāraṇī, receiving the Buddha's spiritual power, said to the Buddha: "World-Honoured One! For what cause and condition did you proclaim thus in the midst of the great assembly: > — English (machine translation) (machine translation) - [Previous: 3.43](https://indike.org/pramana/in.bauddha.taisho.1668.3.43) - [Next: 3.45](https://indike.org/pramana/in.bauddha.taisho.1668.3.45) - [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.3.44) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.2.146) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.3.44](https://indike.org/pramana/in.bauddha.taisho.1668.3.44) · Pramāṇa