[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) › 12.58 # 起信論疏筆削記 12.58 起信論疏筆削記 12.58 - **Language:** Classical Chinese ### [12.58](https://indike.org/pramana/in.bauddha.taisho.1848.12.58) 二亦下，約心境釋，二：初、正釋前義。謂此無明等者，意云：染心即無明，無明是不覺，不覺依於覺，覺即是本心，都無外境相應，故云即心不覺。此言即心，亦即本覺真心也，亦可通於真妄二心，如文易見。揀相應者，既無境為相對，約何以明相應耶？ > \[Regarding\] "Second, also...", and so on: it explains in terms of mind and object, in two parts: first, directly explaining the previous meaning. \[Regarding\] "This avidyā", and so on: the meaning is that the defiled mind is precisely avidyā, avidyā is non-enlightenment, non-enlightenment relies on enlightenment, and enlightenment is precisely the original mind; there is entirely no external object conjoined with it. Hence it says: "the mind itself is non-enlightened." The phrase "the mind itself" also refers to the true mind of original enlightenment; it may also apply broadly to both minds, true and deluded, as is readily apparent from the text. \[Regarding\] "differentiating conjunction": since there is no object opposite it, on what basis could conjunction be elucidated? > — English (machine translation) (machine translation) - [Previous: 12.57](https://indike.org/pramana/in.bauddha.taisho.1848.12.57) - [Next: 12.59](https://indike.org/pramana/in.bauddha.taisho.1848.12.59) - [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.12.58) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.12.58](https://indike.org/pramana/in.bauddha.taisho.1848.12.58) · Pramāṇa