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# 大乘起信論義記 2.156

大乘起信論義記 2.156

- **Language:** Classical Chinese

### [2.156](https://indike.org/pramana/in.bauddha.taisho.1846.2.156)

又更轉難云：既言識相皆是無明，故說滅者，即應別有體性離於真如。即真妄別體難也。答云：如此諸識不覺之相，不離隨染本覺之性，以是故云不離覺性。此無明之相與彼本覺之性非一非異，非異故非可壞，非一故非不可壞，若依非異非可壞義，說無明即明，故《涅槃經》云「明與無明其性不二，不二之性即是實性。」若就非一非不可壞義，說無明滅覺性不壞，滅惑之義準此知之。

> Furthermore, turning to another objection: Since it is said that the marks of consciousness are all avidyā, and therefore they are said to be extinguished, they should have a separate substance apart from tathatā. This is the objection of real and false having separate substances. The answer says: The marks of non-enlightenment of these various consciousnesses are not separate from the nature of innate enlightenment that follows defilement; for this reason it says they are 'not separate from the nature of enlightenment.' These marks of avidyā and that nature of innate enlightenment are neither one nor different. Because they are not different, they are not destructible; because they are not one, they are not indestructible. If one relies on the meaning of non-difference and being indestructible, it is said that avidyā is identical with clarity; hence the Nirvāṇasūtra says: 'Clarity and avidyā are not dual in their nature; the nature of non-duality is itself the true nature.' If one approaches it through the meaning of not being one and not being indestructible, it is said that avidyā is extinguished while the nature of enlightenment is not destroyed. The meaning of extinguishing delusion should be understood accordingly.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1846~en-mt.2.156) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1846.2.156](https://indike.org/pramana/in.bauddha.taisho.1846.2.156) · Pramāṇa
