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# 起信論疏筆削記 16.25

起信論疏筆削記 16.25

- **Language:** Classical Chinese

### [16.25](https://indike.org/pramana/in.bauddha.taisho.1848.16.25)

一、生死無初。論　無明無始者，即前依如來藏有生滅心等。又云：一切眾生不名為覺，以從本來未曾離念，故說無始無明，皆是能治之文。疏　《仁王》等者，彼經第一云：善男子！一切眾生煩惱不出三界，諸佛應化法身亦不出三界。三界無眾生，佛何所化？是故我言三界外別有一眾生界者，是外道《大有經》中說，非七佛之所說也。《大有經》者，彼勝論師說有六句：一實、二德、三業、四大有、五同異、六和合。此六句中彼有大性，能有一切法，離一切法別有體故。

> First, saṃsāra has no beginning. Śāstra: "Avidyā is beginningless": This corresponds to what was said earlier: dependent on the tathāgatagarbha there is the mind of arising and ceasing, and so forth. It also said: "All sentient beings are not called enlightened, because from the origin they have never been free from thoughts; therefore it is said that avidyā is beginningless." These are all the text of the antidotal agent. Commentary: "The Renwang..." and so on: The first fascicle of that sūtra states: "Good sons! The afflictions of all sentient beings do not go beyond the three realms; the response, transformation, and Dharma bodies of all Buddhas also do not go beyond the three realms. If there were no sentient beings in the three realms, what would the Buddhas transform? Therefore I say that if there were a realm of sentient beings apart from the three realms, that is spoken of in the non-Buddhist Mahāsattā-śāstra, not what is spoken of by the seven Buddhas." As for the Mahāsattā-śāstra, those Vaiśeṣika masters posit six padārthas: first, substance; second, quality; third, action; fourth, universal existence; fifth, particularity; sixth, inherence. Among these six padārthas, they hold a great nature that can possess all dharmas, having a distinct essence apart from all dharmas.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.16.25) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.16.25](https://indike.org/pramana/in.bauddha.taisho.1848.16.25) · Pramāṇa
