[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) › 16.4 # 起信論疏筆削記 16.4 起信論疏筆削記 16.4 - **Language:** Classical Chinese ### [16.4](https://indike.org/pramana/in.bauddha.taisho.1848.16.4) 論　云何下，疏二：初、約義通辨。此五何別者，牒外所問。約果者，於如來法身之上起於執故。通因果者，皆依如來藏之所執故，如來藏性通於因果。又於五中，初二多是習頓教空教及南宗禪學失意者所執；次二多是習大乘法相及北宗禪學失意者所執；後一唯是外道邪見所執。如科文者，如下可見。 > The treatise: 'How, etc.' The commentary has two parts: first, a general explanation according to the meaning. 'What is the distinction among these five?' takes up the outside question. 'In terms of the fruit': because attachments arise regarding the Tathāgata's dharmakāya. 'Pertaining to both cause and fruit': because all are attached to reliant on the tathāgatagarbha, for the nature of the tathāgatagarbha extends to both cause and fruit. Furthermore, among the five: the first two are mostly held by those who study the sudden teaching and the emptiness teaching, as well as the Southern School of Chan, but miss their meaning; the middle two are mostly held by those who study Mahāyāna characteristics of dharmas and the Northern School of Chan, but miss their meaning; the last one is held exclusively by non-Buddhists with heterodox views. 'As in the outline': this can be seen below. > — English (machine translation) (machine translation) - [Previous: 16.3](https://indike.org/pramana/in.bauddha.taisho.1848.16.3) - [Next: 16.5](https://indike.org/pramana/in.bauddha.taisho.1848.16.5) - [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.16.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.16.4](https://indike.org/pramana/in.bauddha.taisho.1848.16.4) · Pramāṇa