[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 1.20 # 起信論疏筆削記 1.20 起信論疏筆削記 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1848.1.20) 真心二字正指法體。真謂真實，揀非偽妄。心謂靈鑒，要妙中實。凡言於心，然有其四：一者，梵語訖利馱耶，此云肉團心，則人之心藏也。其色赤形如蓮華，上有七葉，色法所攝。二者，質多，此云集起，即第八阿賴耶識，以能集諸種子起現行故。三者，緣慮心，此通八識心王，以各能緣慮自分境故。四者，乾栗馱，此云堅實心，謂如來藏自性清淨不生不滅心也。今所明者正是此爾。所言真者，揀餘心故。若稱實言之，但是一心貫於真妄，以論標立為大乘法體，即總相心也。於一心中方開二門，今雖云真，乃是以別顯總。此心若在初門，但名真如；若在後門，但名本覺。應知真心是總，真如是別。 > The two characters 'true mind' directly point to the essence of the Dharma. 'True' means real and true, distinguishing it from the false and deceptive. 'Mind' means numinous reflection, essential and wondrous, real in its core. Whenever we speak of the 'mind', there are indeed four kinds: First, in Sanskrit \*hṛdaya\*, translated here as the physical heart (flesh-ball heart), which is the cardiac organ of a person. Its color is red and its shape is like a lotus blossom with seven petals above; it is subsumed under physical form (rūpa-dharma). Second, \*citta\*, translated here as accumulation and arising, namely the eighth ālayavijñāna, because it can accumulate all seeds and give rise to actual manifestations. Third, the mind of thinking and cogitation; this extends across the mind-kings of the eight consciousnesses, because each can cognize and cogitate its own share of objects. Fourth, \*hṛt\*, translated here as the firm and solid mind, meaning the naturally pure, unproduced, and unceasing mind of the tathāgatagarbha. What is explained now is precisely this one. The mention of 'true' is to distinguish it from the other minds. If spoken of according to reality, it is simply the One Mind penetrating both the true and the false; because the treatise posits it as the essence of the Mahāyāna Dharma, it is the mind of the general mark. It is within the One Mind that the two gates are subsequently opened; although it is now called 'true', this uses the specific to reveal the general. If this mind is in the first gate, it is called merely tathatā; if it is in the latter gate, it is called merely original enlightenment. One should know that the true mind is the general, and tathatā is the specific. > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.1848.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.1848.1.21) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1848.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.1.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.1.20](https://indike.org/pramana/in.bauddha.taisho.1848.1.20) · Pramāṇa