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# 起信論疏筆削記 14.61

起信論疏筆削記 14.61

- **Language:** Classical Chinese

### [14.61](https://indike.org/pramana/in.bauddha.taisho.1848.14.61)

論　若心下，三、別彰滿足。疏　妄心等者，若於心外見法而生追求，終不能足，却有所少。亦可若有一法在於心外是可念者，則性中功德有所欠少。如人於他求物，當知家間所無。淨德等者，以心性無外故，一切功德皆悉具足，則可忘懷而契之，不可起心而求之。當知有所見者皆是虛妄，以從分別生故。此意顯異權宗所說，佛果無漏功德並是修生。今此論宗但即修顯，本自有故。金銀生像可以喻之。

> \[Śāstra:\] "If the mind \[perceives...\]" downward is the third \[section\], specifically demonstrating fulfillment.  
> \[Commentary:\] "Deluded mind and so forth": if one perceives phenomena outside the mind and pursues them, one will never be fulfilled and will instead lack something. Alternatively, if there were a single phenomenon outside the mind that could be thought of, then the merits and virtues within the nature would be deficient. Just as when a person seeks an object from another, one should know that it is absent in his own home. "Pure virtues and so forth": because the mind-nature has no outside, all merits and virtues are completely replete; thus one may accord with it by forgetting attachments, but one cannot seek it by giving rise to thought. One should know that whatever is perceived is false and delusive, because it arises from conceptual differentiation. The intent here is to reveal the difference from what provisional traditions teach—that the anāsrava merits and virtues of the Buddha-fruit are all produced through cultivation. The tradition of this treatise, by contrast, merely reveals \[them\] through cultivation, because they are fundamentally self-existent. The gold and silver naturally having forms can serve as an analogy for this.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.14.61) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.14.61](https://indike.org/pramana/in.bauddha.taisho.1848.14.61) · Pramāṇa
