[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) › 2.118 # 大乘起信論義記 2.118 大乘起信論義記 2.118 - **Language:** Classical Chinese ### [2.118](https://indike.org/pramana/in.bauddha.taisho.1846.2.118) 第二位中，能觀人者，十解以上三賢菩薩。十解初心名發心住，舉此初人等取後位，故云初發意等也。以此菩薩雖留惑故不證人空，然此位菩薩於人空實得自在故，與二乘同位論也。覺於念異者，相所觀相。如上所說二種異相，分別內外計我我所、貪瞋見愛等，此二種人共了知故。明本淨心為無明所眠，夢於異相起諸煩惱；而今漸與智慧相應，從異相夢而得微覺，故云覺於念異也。觀利益者，既能覺異相之夢，故彼所夢異相永無所有，故云念無異相也。以捨麁分別執著相者，釋成益相。起貪瞋等名麁分別，著違順境名執著相，以於異相夢覺故能捨之，而猶眠在住相夢中，故名相似覺，即結觀分齊也。以此位中菩薩未至證位，二乘不了法空故，云相似覺。 > In the second stage: the persons who contemplate are the bodhisattvas of the three ranks of worthies from the ten understandings upward. The initial mind of the ten understandings is named the abiding of aspiration; citing this initial person includes the subsequent stages, hence it says "initial aspiration and so forth". Because although these bodhisattvas retain afflictions and thus do not realize the emptiness of persons, nevertheless bodhisattvas at this stage truly attain mastery with respect to the emptiness of persons, they are therefore discussed at the same stage as the two vehicles. "Awaken to the difference of thoughts" is the mark that is contemplated: the two marks of difference explained above, discriminating internal and external, calculating self and what belongs to self, greed, anger, views, affections, and so forth, are known together by these two kinds of persons. This clarifies that the originally pure mind is put to sleep by avidyā, dreaming in the marks of difference and giving rise to all afflictions; and now, gradually conjoining with wisdom, one attains a slight awakening from the dream of the mark of difference; hence it says "awaken to the difference of thoughts". The benefit of contemplation: since one can awaken from the dream of the mark of difference, that mark of difference which was dreamt of is forever nonexistent; hence it says "thoughts have no mark of difference". "Because they abandon the marks of coarse discrimination and grasping" explains the mark of benefit: giving rise to greed, anger, and so forth is named "coarse discrimination"; grasping at opposing and conforming objects is named "the mark of grasping". Because one awakens from the dream of the mark of difference, one is able to abandon them; yet one is still asleep in the dream of the mark of abiding, hence it is called "approximate enlightenment", which concludes the scope of contemplation. Because bodhisattvas in this stage have not yet reached the stage of realization, and the two vehicles do not comprehend the emptiness of phenomena, it is called "approximate enlightenment". > — English (machine translation) (machine translation) - [Previous: 2.117](https://indike.org/pramana/in.bauddha.taisho.1846.2.117) - [Next: 2.119](https://indike.org/pramana/in.bauddha.taisho.1846.2.119) - [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.2.118) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1846.2.118](https://indike.org/pramana/in.bauddha.taisho.1846.2.118) · Pramāṇa