[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) › 12.40 # 起信論疏筆削記 12.40 起信論疏筆削記 12.40 - **Language:** Classical Chinese ### [12.40](https://indike.org/pramana/in.bauddha.taisho.1848.12.40) 論　依信下，二、治。疏　十解等者，謂從三賢位中觀察尋伺，分斷此染，直到初地方能全離。修唯識觀，即資糧位中習行順解脫分。尋伺方便，即加行位中習行順決擇分。初地即見道位，無漏智火燒煩惱薪，通達佛法，名歡喜地。三無性者，謂遍計相無性、依他無自然性、圓成無前遍計我法之性，故《唯識》云：初即相無性，次無自然性，後由遠離前，所執我法性。遍滿真如者，即遍行真如。所言遍者，《唯識》云：謂此真如二空所顯，無有一法而不在故。所言證者，以無分別智契無差別理，能所兩亡也。故《唯識頌》云：若時於所緣，智都無所得，爾時住唯識，離二取相故。法執等者，由修習唯識觀故，至此成就無漏智相分得現行，由是此執分別永得除滅。 > Treatise: "Relying on the faith..." below is second, the antidote. Commentary: "The ten understandings and so forth" means that from observing, inquiring, and examining in the stages of the three grades of worthies, one partially severs this defilement, completely separating from it only upon directly reaching the first bhūmi. Cultivating the contemplation of mind-only is precisely practicing the aids to liberation in the stage of provisions. The skillful means of inquiring and examining are precisely practicing the aids to penetration in the stage of applied practice. The first bhūmi is precisely the path of seeing: the fire of undefiled wisdom burns the fuel of afflictions, penetrating the Buddhadharma, and is named the Joyful Bhūmi. The three non-natures are: the non-nature of marks of parikalpita, the non-nature of self-existence of paratantra, and the non-nature in pariniṣpanna of the preceding parikalpita self and dharmas. Thus the \*Vijñaptimātratā\* says: "The first is the non-nature of marks; the next is the non-nature of self-existence; the last is due to being free from the nature of the previously grasped self and dharmas." As for the "all-pervading tathatā," it is the omnipresent tathatā. As for the word "pervading," the \*Vijñaptimātratā\* says: "This means that this tathatā is revealed by the two emptinesses, and there is not a single dharma in which it is not present." As for the word "realizing," it means that by non-conceptual wisdom one accords with the undifferentiated principle, with both subject and object vanishing. Thus the \*Triṃśikā\* says: "When with respect to the cognized object / wisdom attains nothing at all, / at that time one abides in mind-only, / because of being free from the marks of the two graspers." "Attachment to dharmas and so forth" means that due to cultivating the contemplation of mind-only, upon reaching this \[stage\], the marks of undefiled wisdom are accomplished and partially become actively manifest, and by this means this conceptual differentiation of attachment is eliminated forever. > — English (machine translation) (machine translation) - [Previous: 12.39](https://indike.org/pramana/in.bauddha.taisho.1848.12.39) - [Next: 12.41](https://indike.org/pramana/in.bauddha.taisho.1848.12.41) - [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.12.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.12.40](https://indike.org/pramana/in.bauddha.taisho.1848.12.40) · Pramāṇa