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# 大乘起信論義記別記 1.10

大乘起信論義記別記 1.10

- **Language:** Classical Chinese

### [1.10](https://indike.org/pramana/in.bauddha.taisho.1847.1.10)

第七、隨染生二相中，問：隨何染得生此相？答：此有三：一、智淨相，隨自心中無明法力熏習等，而起不思議業，隨生染機而現形化用。二、此二俱隨自染而起，由斷自染，方能起用故。不思議業相亦爾，隨自染中。三、俱隨他染，謂諸菩薩修萬行得佛果等，皆是隨眾生無明故有此事。若癈染機，即無修無得一味相也。

> Seventh, regarding producing the two marks by conforming to defilement, question: Conforming to what defilement produces these marks? Answer: There are three \[explanations\] of this: 1. The mark of pure wisdom arises from perfuming by the power of the dharma of ignorance within one's own mind, while inconceivable karma manifests forms and transformative functions in accordance with the defiled capacities of sentient beings. 2. Both of these arise in conformity with one's own defilement, because only by severing one's own defilement is one able to initiate function; the mark of inconceivable karma is also like this, conforming to one's own defilement. 3. Both conform to the defilement of others: that is, the various bodhisattvas cultivating the ten thousand practices and attaining the Buddha fruit and so forth are all matters that exist in conformity with the ignorance of sentient beings. If one sets aside defiled capacities, there is neither cultivation nor attainment, but the mark of a single taste.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1847~en-mt.1.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1847.1.10](https://indike.org/pramana/in.bauddha.taisho.1847.1.10) · Pramāṇa
