[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) › [大乘起信論義疏](https://indike.org/pramana/in.bauddha.taisho.1843) › 2.46 # 大乘起信論義疏 2.46 大乘起信論義疏 2.46 - **Language:** Classical Chinese ### [2.46](https://indike.org/pramana/in.bauddha.taisho.1843.2.46) 自下第二明答重明，此中有二：一者、初一問答，上言一切種智重明；二者、第二問答，上言自然不思議業重明。就初中有二：一問、二答。「虛空無邊」者，大虛也。「無有心想斷無明」者，妄心差別皆悉無也。若無差別心相者，云何名種智？即名一切智。就第二答中有三：一者、表理體一；二者、「以眾生」下，明凡夫無種智；三者、「諸佛」以下，明佛種智。「一切境界本來一心離想念」者，唯真識無妄想也。而凡夫人起妄心故，不稱法性。「心有分齊」，無種智也。自「諸佛如來」下，第三明佛種智，此中有二：一者、明佛有智體；二者、「有大智」下，明佛有智用。「諸佛如來離見想」者，離妄見也。雖復智體一，有智用方便，隨眾生差別開種種法，名種智也。就第二問答有二：一問、二答。問中初領上，後正問也。就答中有三：初法、次喻、後合。自下結前生後。 > Below this is the second \[part\], giving answers to re-explain, within which there are two: first, the initial question and answer, which re-explains what was stated above regarding the wisdom of all modes; second, the second question and answer, which re-explains what was stated above regarding the natural, inconceivable activity. Within the first there are two: first, the question; second, the answer. "Boundless space" refers to the great void. "There is no mental conception to sever avidyā" means that distinctions of the deluded mind are entirely absent. If there are no differentiated marks of mind, how can it be called the wisdom of modes? It would just be called the knowledge of all. Within the second, the answer, there are three: first, indicating the unity of the essence of the principle; second, from "Because sentient beings..." onward, explaining that ordinary persons lack the wisdom of modes; third, from "The Buddhas..." onward, explaining the Buddhas' wisdom of modes. "All spheres of cognition are fundamentally the one mind, free of conception and thought" means there is only true consciousness without deluded thoughts. But because ordinary persons give rise to deluded minds, they do not accord with dharmatā. "The mind has limits", so they lack the wisdom of modes. From "The Buddha-Tathāgatas..." onward is the third, explaining the Buddhas' wisdom of modes, within which there are two: first, explaining that the Buddhas have the essence of wisdom; second, from "Having great wisdom..." onward, explaining that the Buddhas have the function of wisdom. "The Buddha-Tathāgatas are free from the thoughts of views" means being free from deluded views. Although the essence of wisdom is one, it possesses the upāya of the function of wisdom, unfolding manifold teachings in accordance with the distinctions among sentient beings; hence it is called the wisdom of modes. Within the second question and answer there are two: first, the question; second, the answer. In the question, the first part sums up what came before, and the latter part poses the question itself. Within the answer there are three: first, the dharma; next, the analogy; and finally, the application. Below this concludes what preceded and introduces what follows. > — English (machine translation) (machine translation) - [Previous: 2.45](https://indike.org/pramana/in.bauddha.taisho.1843.2.45) - [Next: 2.47](https://indike.org/pramana/in.bauddha.taisho.1843.2.47) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1843.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1843~en-mt.2.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1843.2.46](https://indike.org/pramana/in.bauddha.taisho.1843.2.46) · Pramāṇa