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# 首楞嚴義疏注經 10.10

首楞嚴義疏注經 10.10

- **Language:** Classical Chinese

### [10.10](https://indike.org/pramana/in.bauddha.taisho.1799.10.10)

了，畢竟也。罔，無也。陳，舊也。習，妄想也。畢竟無有無始妄習，唯有一靈真如性也。又了謂了別，即諸識也。罔，謂罔象。陳習，謂無始種子也。唯一精真者，唯一識陰也。如下文云「則湛了內罔象虛無」，微細精想以對行陰，故云精真也。顯此行人得想陰盡，唯識陰及行陰在。今此行陰又現披露，故名識陰為精真也。

> 'Completely' (了) means ultimately. 'Lacks' (罔) means without. 'Old' (陳) means past. 'Habits' (習) means false conceptions. There are ultimately no beginningless false habits, but solely the one numinous tathatā-nature. Alternatively, 'completely' means discerning, which refers to the consciousnesses; 'lacks' refers to the formless; 'old habits' refers to beginningless seeds. 'Solely the one refined reality' means solely the aggregate of consciousness. As the text below says: 'within clear discernment, formless and empty', the subtle refined conception is set in contrast to the aggregate of formations, hence it is called 'refined reality'. This reveals that this practitioner has achieved the exhaustion of the aggregate of conception, with only the aggregate of consciousness and the aggregate of formations remaining. Now, as this aggregate of formations is further exposed and revealed, the aggregate of consciousness is called 'refined reality'.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.10.10) — English, machine translation

## Linked texts (1)

- [བཅོམ་ལྡན་འདས་ཀྱི་གཙུག་ཏོར་ཆེན་པོ་དེ་བཞིན་གཤེགས་པའི་གསང་བ་སྒྲུབ་པའི་དོན་མངོན་པར་ཐོབ་པའི་རྒྱུ་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་ཀྱི་སྤྱོད་པ་དཔའ་བར་འགྲོ་བའི་མདོ་ལེའུ་སྟོང་ཕྲག་བཅུ་པ་ལས་ལེའུ་བཅུ་པ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhi.bhagavadusnisamaha*bo.1.27) — Classical Tibetan

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.10.10](https://indike.org/pramana/in.bauddha.taisho.1799.10.10) · Pramāṇa
