[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) › [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846) › 2.108 # 大乘起信論義記 2.108 大乘起信論義記 2.108 - **Language:** Classical Chinese ### [2.108](https://indike.org/pramana/in.bauddha.taisho.1846.2.108) 第二始覺中，言始覺者牒名也。依本覺有不覺者，明起始覺之所由，謂即此心體隨無明緣動作妄念，而以本覺內熏習力故，漸有微覺厭求，乃至究竟還同本覺，故云依本覺有不覺，依不覺有始覺也。下文云「本覺隨染生智淨相」者，即此始覺也。此中大意明本覺成不覺，不覺成始覺，始覺同本覺；同本覺故則無不覺，無不覺故則無始覺，無始覺故則無本覺，無本覺故平等，平等離言絕慮，是故佛果圓融蕭焉無寄，尚無始本之殊，何有三身之異？但隨物心現，故說報化之用。下文更顯之耳。 > In the second part, on incipient enlightenment, saying "incipient enlightenment" restates the name. "Relying on innate enlightenment, there is non-enlightenment" explains the origin from which incipient enlightenment arises, meaning that this very mental substance accords with the conditions of avidyā to stir and produce deluded thoughts; yet through the power of the internal perfuming of innate enlightenment, it gradually comes to have a subtle awakening, loathing \[saṃsāra\] and seeking \[nirvāṇa\], until ultimately it is once again identical to innate enlightenment; therefore it says: "relying on innate enlightenment, there is non-enlightenment; relying on non-enlightenment, it is said that there is incipient enlightenment." When the text below says: "Innate enlightenment, according with defilement, produces the mark of pure wisdom," this is precisely this incipient enlightenment. The general idea here is to explain that innate enlightenment constitutes non-enlightenment, non-enlightenment constitutes incipient enlightenment, and incipient enlightenment is identical to innate enlightenment. Because it is identical to innate enlightenment, there is no non-enlightenment; because there is no non-enlightenment, there is no incipient enlightenment; because there is no incipient enlightenment, there is no innate enlightenment; because there is no innate enlightenment, there is equality; equality is beyond words and cuts off thought. Therefore, the Buddha-fruit is consummate and completely unattached; there is not even the distinction between incipient and innate, so how could there be the difference of the three bodies? It is only manifesting according to the minds of living beings that the functions of the reward and transformation \[bodies\] are spoken of. The text below will make this even clearer. > — English (machine translation) (machine translation) - [Previous: 2.107](https://indike.org/pramana/in.bauddha.taisho.1846.2.107) - [Next: 2.109](https://indike.org/pramana/in.bauddha.taisho.1846.2.109) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1846.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1846~en-mt.2.108) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.6.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.2.108](https://indike.org/pramana/in.bauddha.taisho.1846.2.108) · Pramāṇa