[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) › 10.59 # 起信論疏筆削記 10.59 起信論疏筆削記 10.59 - **Language:** Classical Chinese ### [10.59](https://indike.org/pramana/in.bauddha.taisho.1848.10.59) 初、法。疏　不了如理等者，如理平等，本唯一相，無不覺之異。今既不如理知，故云不了，不了即無明也。由無明故妄生異相，《首楞嚴》云：無同異中熾然成異也，如迷正方者，不了是正東故。業相等者，以論云起念，起即是動，動即是業相也。經中亦名為起，故文云：起為世界，靜成虛空，虛空為同，世界為異。邪方者，前雖迷其正方，且是不了是東。今於東處別作西解，故云邪方。前即迷真，此即起似也。以根本無明有迷真、執妄二義，今論此段并下三細，正是初義也。下智相等，即執妄義，亦即《楞嚴》背覺合塵義，經云：迷失本妙圓妙明心，寶明妙性，認悟中迷等。此皆具明二義也。《華嚴》云：於第一義不了，名為無明。此迷真也。《圓覺》云：妄認四大緣慮為身心等。此執妄也。然迷真必執妄、執妄必迷真，故此二經各舉一義也。邪不離正者，西處即東故，不覺處即覺故。 > First, the dharma. The Commentary: "Not understanding the equality of accordance with principle..." and so forth: the equality of accordance with principle is originally only a single mark, without the difference of non-enlightenment. Now, because it is not known in accordance with principle, it is said to be "not understanding"; not understanding is precisely ignorance. Due to ignorance, differentiated marks are falsely produced. The Śūraṅgama says: "Amidst the absence of sameness and difference, differences are fiercely established." "Like one confused about the cardinal direction": not understanding what is true east. "The karmic mark..." and so forth: because the Treatise says "giving rise to thought," giving rise is movement, and movement is precisely the karmic mark. In the sūtra it is also named "giving rise," as the text says: "Giving rise constitutes the world, stillness constitutes empty space; empty space is sameness, the world is difference." "The erroneous direction": although previously one was confused about the cardinal direction, that was merely not understanding that it is east. Now, with respect to east, one separately construes it as west; therefore it is called "the erroneous direction." The former is being confused about the real; this is giving rise to the semblance. Because fundamental ignorance has the two meanings of being confused about the real and clinging to the unreal, now this passage of the Treatise together with the three subtle marks below are precisely the first meaning. Below, the mark of cognition and so forth are the meaning of clinging to the unreal, which is also the Śūraṅgama's meaning of turning one's back on enlightenment to merge with sense-dust. The sūtra says: "Deludedly losing the fundamentally wondrous, completely wondrous, luminous mind, the jewel-like luminous wondrous nature, taking confusion within awakening..." and so forth. These all fully clarify the two meanings. The Avataṃsaka says: "Not understanding the ultimate truth is named ignorance." This is being confused about the real. The Yuanjue jing says: "Falsely regarding the four great elements and the condition-grasped thoughts as body and mind" and so forth. This is clinging to the unreal. However, being confused about the real necessarily entails clinging to the unreal, and clinging to the unreal necessarily entails being confused about the real; therefore, these two sūtras each cite one meaning. "The erroneous is not apart from the correct": because the place of west is precisely east; the place of non-enlightenment is precisely enlightenment. > — English (machine translation) (machine translation) - [Previous: 10.58](https://indike.org/pramana/in.bauddha.taisho.1848.10.58) - [Next: 10.60](https://indike.org/pramana/in.bauddha.taisho.1848.10.60) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1848.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.10.59) — English, machine translation ## Linked texts (1) - [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799.2.93) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.10.59](https://indike.org/pramana/in.bauddha.taisho.1848.10.59) · Pramāṇa