[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) › [起信論疏](https://indike.org/pramana/in.bauddha.taisho.1844) › 1.26 # 起信論疏 1.26 起信論疏 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1844.1.26) 第二依義別解有三分內，第一略明功能、第二廣顯體相，如是二分竟在於前，此下第三明同異相。此中有三：總標、列名、次第辨相。辨相之中，先明同相。於中有三：一者引喻、二者合喻、三者引證。第二中言「無漏」者，本覺始覺也；「無明」者，本末不覺也。此二皆有業用顯現，而非定有，故名「業幻」。第三中言「本來常住入於涅槃菩提法」者，如《大品經》言「以是智慧，斷一切結使，入無餘涅槃，元是世俗法，非第一義。何以故？空中無有滅，亦無使滅者，諸法畢竟空，即是涅槃故。」又言「何義故為菩提？空義，是菩提義；如義、法性義、實際義，是菩提義；復次諸法實相，不誑不異，是菩提義故。」當知此中約於性淨菩提，本來清淨涅槃，故諸眾生本來入也。「非可修相」者，無因行故；「非可作相」者，無果起故；「畢竟無得」者，以無能得者、無得時、無得處故。「亦無」以下，猶是經文，而非此中所證之要，但是一處相續之文，是故相從引之而已。明異相中，先喻、後合。合中言「隨染幻差別」者，是無漏法；「性染幻差別」者，是無明法。何者？本末無明，違平等性，是故其性自有差別。諸無漏法，順平等性，直置其性，應無差別；但隨染法差別之相，故說無漏有差別耳。謂對業識等染法差別，故說本覺恒沙性德；又對治此諸法差別，故成始覺萬德差別。然如是染淨，皆是相待；非無顯現，而非是有，是故通名幻差別也。 > Within the second \[section\], the detailed explanation according to meaning which has three parts: the first briefly explains efficacy; the second broadly clarifies essence and characteristics. These two parts have already ended above. Below this, the third clarifies identical and distinct characteristics. Here there are three: a general statement, an enumeration of names, and a sequential discernment of characteristics. In discerning the characteristics, first it clarifies the identical characteristics. Here there are three: first, citing a simile; second, applying the simile; third, citing proof. In the second, 'uncontaminated' means original enlightenment and initial enlightenment; 'avidyā' means fundamental and branch non-enlightenment. Both have karmic functions that appear, yet they are not definitively existent; hence they are named 'illusions of karma'. In the third, 'originally and eternally abiding, entering into the dharma of nirvāṇa and bodhi' is as the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'By means of this wisdom, cutting off all fetters and entering into nirvāṇa without residue is originally a conventional truth, not the ultimate truth. Why? Because in emptiness there is no cessation, nor one who causes cessation; all dharmas are ultimately empty, which is itself nirvāṇa.' It also says: 'By what meaning is it bodhi? The meaning of emptiness is the meaning of bodhi; the meaning of tathatā, the meaning of dharmatā, the meaning of the limit of reality are the meaning of bodhi. Furthermore, the true reality of all dharmas is neither deceiving nor different, which is the meaning of bodhi.' One should know that here, with reference to the naturally pure bodhi and originally pure nirvāṇa, all sentient beings have originally entered it. 'Not a characteristic that can be cultivated' means there is no causal practice; 'not a characteristic that can be produced' means there is no arising of fruit; 'ultimately unobtainable' means there is no grasper, no time of obtaining, and no place of obtaining. The text from 'also without' onward is still scriptural text, but not essential to what is proven here; it is merely continuous text from that passage, and so it was cited along with it. In clarifying distinct characteristics, first there is a simile, and then its application. In the application, 'illusive distinctions conforming to defilement' refers to uncontaminated dharmas; 'illusive distinctions of defiled nature' refers to dharmas of avidyā. Why? Fundamental and branch avidyā run contrary to equanimous nature; therefore, in their nature they have their own distinctions. All uncontaminated dharmas accord with equanimous nature; taken simply in their nature, there should be no distinction. It is only in conforming to the distinct characteristics of defiled dharmas that uncontaminated dharmas are said to have distinctions. That is to say, relative to the distinctions of defiled dharmas such as karmic consciousness, original enlightenment is said to have natural virtues numerous as the sands of the Ganges; furthermore, by counteracting the distinctions of these dharmas, initial enlightenment accomplishes the distinctions of myriad virtues. However, such defilement and purity are both mutually dependent; they are not without manifestation, yet they are not existent; therefore, they are generally termed 'illusive distinctions'. > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1844.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1844.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1844.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1844~en-mt.1.26) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.127) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1844.1.26](https://indike.org/pramana/in.bauddha.taisho.1844.1.26) · Pramāṇa