[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) › 12.34 # 起信論疏筆削記 12.34 起信論疏筆削記 12.34 - **Language:** Classical Chinese ### [12.34](https://indike.org/pramana/in.bauddha.taisho.1848.12.34) 疏　此菩薩下，二、對二乘以顯斷惑，又二：初、覈劣以明麁惑，二：初、表異凡小。得人空者，以此菩薩得此觀故，能伏現行，不同凡夫；然於種子不盡除滅，不同二乘。言隨眠者，種子異名，謂隨逐有情，眠伏藏識。今此論中約現行說，名為遠離，非約種子。攝論下，引證。上心則現行也。二意者，留此惑種潤於故業，受分段身。修習種智，斷所知障，即自利也；兼俯就群品，攝化利益，即利他也。若不留惑種，即同二乘獨出三界，二利俱失也。故《圓覺》云：菩薩示現世間，非愛為本，但以慈悲令彼捨愛，假諸貪欲而入生死。問：菩薩既留惑種，後起現行，受分段身，與凡夫何異？答：前引《圓覺》足辨其異。雖留惑種，受分段身，以有智故終不起過。假此分段為所依故，廣修種智及行大悲，終不令此起於新業。如禁蛇法，雖不令死，亦不噬人，故《攝論》云：煩惱伏不起，如毒呪所害。留惑（煩惱）至惑盡（所知），證佛一切智。 > Commentary: "These bodhisattvas..." Below, second: contrasting with the two vehicles to reveal the severance of delusion, which also has two parts: first, examining the inferior to clarify coarse delusion, which also has two parts: first, distinguishing from ordinary beings and Hinayāna followers. "Attaining the emptiness of persons": because these bodhisattvas attain this contemplation, they can subdue active manifestation, differing from ordinary beings; yet they do not completely eradicate the seeds, differing from the two vehicles. As for "dormancy" (anuśaya), it is another name for seeds, meaning that they follow sentient beings and lie dormant in the storehouse consciousness. Now in this treatise, it is spoken of in terms of active manifestation, called "departing from," and not in terms of seeds. "The Mahāyānasaṃgraha..." Below, citing proof. "Top mind" is active manifestation. "Two intentions": retaining the seeds of these delusions to moisten old karma and receive a body of samsaric death in portions. Cultivating the wisdom of all species and cutting off the cognitive hindrance is benefiting oneself; simultaneously accommodating all categories of beings and gathering and transforming them to benefit them is benefiting others. If one does not retain the seeds of delusion, one would be identical to the two vehicles in independently exiting the three realms, and both benefits would be lost. Therefore the Yuanjue jing says: "Bodhisattvas manifesting in the world do not take attachment as fundamental, but purely through compassion cause others to abandon attachment, provisionally utilizing various greeds and desires to enter saṃsāra." Question: Since the bodhisattva retains the seeds of delusion and later gives rise to active manifestations to receive a body of samsaric death in portions, how does this differ from ordinary beings? Answer: The previously cited Yuanjue jing is sufficient to discern the difference. Although retaining the seeds of delusion and receiving a body of samsaric death in portions, because they possess wisdom, they ultimately never produce transgressions. Utilizing this portioned body as support, they broadly cultivate the wisdom of all species and practice great compassion, never letting this give rise to new karma. Just as in the art of charming snakes, though they are not killed, neither do they bite people; hence the Mahāyānasaṃgraha says: "Afflictions are subdued and do not arise, like being harmed by a poison spell. Delusion (affliction) is retained until delusion is exhausted (cognitive \[hindrance\]), realizing the Buddha's all-encompassing wisdom." > — English (machine translation) (machine translation) - [Previous: 12.33](https://indike.org/pramana/in.bauddha.taisho.1848.12.33) - [Next: 12.35](https://indike.org/pramana/in.bauddha.taisho.1848.12.35) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1848.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.12.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.12.34](https://indike.org/pramana/in.bauddha.taisho.1848.12.34) · Pramāṇa