[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) › 14.35 # 起信論疏筆削記 14.35 起信論疏筆削記 14.35 - **Language:** Classical Chinese ### [14.35](https://indike.org/pramana/in.bauddha.taisho.1848.14.35) 初文，論　復次染法至不斷者，未入十信位前，九相熾然，六染相續，惑業習襲，報應輪綸，塵沙劫波莫之遏絕，故前云：一切眾生不名為覺，以從本來念念相續，未曾離念，故說無始無明。又下云：以如來藏無前際故，無明之相亦無有始，然亦無有悟後更迷之人，故經云：覺迷迷滅，覺不生迷。如木成灰，不重為木。是知無有初起之際，乃至得佛後則有斷者，內外熏力，發厭求心，始入十信。苟能止業，猶自未能斷除惑染，從三賢位方乃覺除，直至佛地始得斷盡。是知斷字貫通諸位，諸位即分斷漸斷，佛位即普斷永斷，今以略於下位，故云乃至。又云得佛後斷者，以斷後始得佛故，非謂得佛後方始斷。論文語濫，故下文云：無明頓盡，名一切種智。又前云：遠離微細念故，得見心性。又云：破和合識，滅相續心，顯現法身等。諸文非一，此皆滅妄成佛之義，是知虛妄之法不能究竟，故云有終也。 > In the first passage, the treatise states: "Furthermore, defiled dharmas... without interruption": Prior to entering the stage of the ten faiths, the nine marks blaze forth, the six defilements continue in succession, afflictions and karmic impressions repeat, retribution turns like a wheel, and throughout kalpas numerous as sands of dust nothing arrests or cuts them off. Therefore it was said earlier: "All sentient beings are not called enlightened, because from the beginning they continue thought after thought, never having departed from thought; hence it is called beginningless ignorance." Furthermore, it is said below: "Because the tathāgatagarbha has no prior limit, the mark of ignorance also has no beginning." Yet there is also no one who becomes deluded again after awakening; hence the sūtra states: "When awakening \[dawns upon\] delusion, delusion is extinguished; awakening does not give rise to delusion. Like wood turned to ash, it does not become wood again." Thus one knows that there is no initial moment of arising. "Up to the attainment of buddhahood, after which they are severed": Through internal and external perfuming power, one gives rise to a mind of revulsion and seeking, and first enters the ten faiths. Even if one is able to cease karmic action, one is still unable to sever afflictive defilements; only from the stage of the three worthies does one awaken and eliminate them, and only upon directly reaching the buddha-stage are they completely severed. Thus one knows that the word "severed" pervades all stages: the various stages involve partial severing and gradual severing, while the buddha-stage involves universal severing and permanent severing. Here, because the lower stages are omitted, it says "up to." Furthermore, saying "severed after attaining buddhahood" means that only after severing does one attain buddhahood; it does not mean that only after attaining buddhahood does one begin to sever them. The phrasing of the treatise is ambiguous; hence the text below states: "When ignorance is suddenly exhausted, it is called the wisdom of all modes." Also, it was said earlier: "Because of departing from subtle thoughts, one is able to see the nature of the mind." And it also says: "Destroying the composite consciousness, extinguishing the continuing mind, and manifesting the dharmakāya," and so forth. Such passages are not singular; these are all the meaning of extinguishing delusion to become a Buddha. Thus one knows that false and deceptive dharmas cannot be ultimate; hence it is said that they have an end. > — English (machine translation) (machine translation) - [Previous: 14.34](https://indike.org/pramana/in.bauddha.taisho.1848.14.34) - [Next: 14.36](https://indike.org/pramana/in.bauddha.taisho.1848.14.36) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1848.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.14.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.14.35](https://indike.org/pramana/in.bauddha.taisho.1848.14.35) · Pramāṇa