[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) › [大乘起信論義記別記](https://indike.org/pramana/in.bauddha.taisho.1847) › 1.38 # 大乘起信論義記別記 1.38 大乘起信論義記別記 1.38 - **Language:** Classical Chinese ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1847.1.38) 第二十三、「智淨相、不思議業相」，略作十門分別。一、釋名者，智者始覺智也；淨者離染同本覺。此中有智之淨及即智淨也。不思議業者，果德他用，故名為業。非下地測量，故不思議也。此中亦有不思之業及不思即業等可知也。二、出體者，生滅門中隨染本覺為體。三、約體用分別者，初一體、後一用。四、約染淨分別者，此二俱淨，以返染故；亦可俱染，以隨染所成故。五、約二利分別者，初一自利，非無利他；後一利他，非無自利。六、三身分別者，有二義：一、初為報身，後為化身。二、初通法身及自受用身，後通化身及他受用身。七、四智分別者，初一圓鏡智，亦通平等性；後一通三智。八、二智分別者，初一理智，後一量智。九、本末者，初一本，後一末。十、因緣所起分別者，智淨，以體相內熏為因，用本外熏為緣，同本淨智為果。不思議業，以智淨為因，眾生內熏為緣，無方大用為果。 > Twenty-third: Regarding the "mark of the purity of wisdom and the mark of inconceivable karma," they are briefly distinguished through ten gates. 1. Explaining the names: "wisdom" is the wisdom of initial enlightenment; "purity" is separation from defilement, identical with original enlightenment. Herein there is the purity of wisdom and purity being identical with wisdom. Inconceivable karma is the other-directed function of the virtues of fruition, and is therefore named karma. Because it cannot be measured by those on lower stages, it is inconceivable. Herein there is also the karma of the inconceivable and the inconceivable being identical with karma, and so forth, as can be understood. 2. Disclosing the essence: within the aspect of arising and ceasing, original enlightenment conforming to defilement serves as the essence. 3. Distinguishing essence and function: the first is essence, and the second is function. 4. Distinguishing defilement and purity: both of these are pure, because they counter defilement; they may also both be defiled, because they are formed by conforming to defilement. 5. Distinguishing the two benefits: the first is self-benefit, not without benefiting others; the second is benefiting others, not without self-benefit. 6. Distinguishing the three bodies: there are two meanings: first, the former is the saṃbhogakāya, and the latter is the nirmāṇakāya. Second, the former extends to the dharmakāya and the self-enjoyment body, and the latter extends to the nirmāṇakāya and the other-enjoyment body. 7. Distinguishing the four wisdoms: the first is ādarśajñāna, and also extends to equality \[wisdom\]; the latter extends to three wisdoms. 8. Distinguishing the two wisdoms: the first is fundamental wisdom, and the latter is post-attainment wisdom. 9. Root and branch: the first is root, and the latter is branch. 10. Distinguishing what is arisen from causes and conditions: the purity of wisdom takes internal perfuming of essence and characteristics as its cause, and external perfuming of the root of function as its condition, with the pure wisdom identical with the root as its fruition. Inconceivable karma takes the purity of wisdom as its cause, internal perfuming of sentient beings as its condition, and the great omnipresent function as its fruition. > — English (machine translation) (machine translation) - [Previous: 1.37](https://indike.org/pramana/in.bauddha.taisho.1847.1.37) - [Next: 1.39](https://indike.org/pramana/in.bauddha.taisho.1847.1.39) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1847.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1847~en-mt.1.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1847.1.38](https://indike.org/pramana/in.bauddha.taisho.1847.1.38) · Pramāṇa