[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) › 16.32 # 起信論疏筆削記 16.32 起信論疏筆削記 16.32 - **Language:** Classical Chinese ### [16.32](https://indike.org/pramana/in.bauddha.taisho.1848.16.32) 二、類求。疏　顯上非心者，此顯非智等一句。上則總標非色非心，今此非智等重示非心義也。顯上非色者，如前可見。亦可此句重覆前非色等義，謂非色心智識等，即以攝盡世出世間一切相待諸法皆無也。今恐聞此無故便作無解，墮於斷見，今則覆疎有無俱絕也。又是覆前對治離中，能治所治空有之法，俱不立也。前則以藥治病，此則藥病俱遣，究竟離義於斯顯矣。論　畢竟不可說相者，結也。此有兩意：一、約時，謂明色心等相，非唯暫時不可說，盡於未來畢竟亦不可說。二、約法，非謂法體不可作色心等相，說餘一異凡聖、因果、生死、涅槃一切相，畢竟不可說故。前真如門云：一切法從本已來，離言說相，離名字相等。今則相盡歸如，合於本體，入真如門也。 > Second, seeking by category. The commentary says: "Manifesting that the above is not mind": this clarifies the phrase "is not cognition, etc." Above, it generally marked "neither matter nor mind"; now this "is not cognition, etc." reiterates the meaning of "not mind." "Manifesting that the above is not matter": as can be seen above. It may also be that this phrase reiterates the preceding meaning of "not matter, etc.," meaning that being neither matter, mind, cognition, consciousness, etc., it thereby comprehensively subsumes all mutually reliant dharmas, mundane and supramundane, as non-existent. Now, fearing that hearing this non-existence people will immediately form an understanding of nothingness and fall into the view of annihilationism, it now re-examines and clarifies that both existence and non-existence are completely terminated. Furthermore, it is a re-examination of the previous antidotal detachment, wherein the dharmas of emptiness and existence—both antidote and what is remedied—are both unestablished. Previously, medicine was used to treat the illness; here, both medicine and illness are discarded, and the meaning of ultimate detachment is thereby revealed. The treatise says: "The mark that is ultimately ineffable": this is the conclusion. This has two meanings: first, in terms of time, meaning it clarifies that marks such as matter and mind are not merely ineffable temporarily, but to the end of the future are also ultimately ineffable. Second, in terms of dharmas, it does not mean that the dharma-essence cannot be made into marks such as matter and mind, but because all marks whatsoever—the rest \[such as\] unity and difference, ordinary and noble, cause and effect, saṃsāra and nirvāṇa—are ultimately ineffable. The preceding Tathatā Gate said: "All dharmas from the beginningless past are detached from the mark of verbal explanation, detached from the mark of names," and so on. Now, marks are exhausted and return to suchness, uniting with the fundamental essence, entering the Tathatā Gate. > — English (machine translation) (machine translation) - [Previous: 16.31](https://indike.org/pramana/in.bauddha.taisho.1848.16.31) - [Next: 16.33](https://indike.org/pramana/in.bauddha.taisho.1848.16.33) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1848.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.16.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.16.32](https://indike.org/pramana/in.bauddha.taisho.1848.16.32) · Pramāṇa