[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) › 16.58 # 起信論疏筆削記 16.58 起信論疏筆削記 16.58 - **Language:** Classical Chinese ### [16.58](https://indike.org/pramana/in.bauddha.taisho.1848.16.58) 二、標徵。疏　向理等者，真如妙理，體離無有、一異、凡聖、染淨等一切邊邪之相，若欲造詣，必須正念，正念即正慧，正慧即是直心也。斯則理無別故，向心必直，故《占察經》說：真如能成行人質直心故，如蛇行性曲，入筒則直，三昧調心亦復如是。此中正念，即真如三昧也。二行本者，此直心通與二行為本也，下之二心別為行本。所以此通與二行為本者，謂念真如具無漏功德，一切眾生同有此性，皆當作佛。以知具德故，能起自利行；以知性同故，能起利他行（行所依本）。又以念真如非前際生、非後際滅故，能令二行究竟，無有疲厭（行不斷本）。又知此性離言說分別，畢竟平等故，能令二行離相，成無漏因（行相應本），故此一心通為二本也。 > Second, indicating and inquiring. The commentary: "Facing the principle, etc.": The wondrous principle of tathatā is in its essence free from all extreme and perverse marks, such as nonexistence, existence, oneness, difference, ordinary beings, sages, defilement, and purity. If one wishes to attain it, one must have right mindfulness. Right mindfulness is right wisdom, and right wisdom is the straightforward mind. Because the principle has no differentiations, the mind that faces it must be straightforward. Therefore, the Zhancha jing states: "Because tathatā can bring about the practitioner's upright and straightforward mind—just as a snake's nature is to crawl crookedly, but entering a tube it becomes straight—samādhi regulating the mind is also like this." Right mindfulness here is none other than the tathatā samādhi. "The root of the two practices": this straightforward mind serves commonly as the root for both practices, whereas the following two minds serve as the roots for each practice separately. The reason this \[mind\] serves commonly as the root for the two practices is that contemplating tathatā as possessing anāsrava virtues, all sentient beings equally possess this nature and will all become buddhas. Knowing that it possesses these virtues, one is able to generate the practice of self-benefit; knowing that the nature is identical, one is able to generate the practice of benefiting others (the root on which practice relies). Furthermore, because one contemplates that tathatā is not born at the prior limit nor ceases at the posterior limit, one can bring the two practices to ultimate fulfillment without weariness or aversion (the root of uninterrupted practice). Moreover, knowing that this nature is free from verbal conceptual differentiation and is utterly equal, one can cause the two practices to be free from marks, completing the anāsrava cause (the root of practice being in accord). Therefore, this One Mind commonly serves as the root for both. > — English (machine translation) (machine translation) - [Previous: 16.57](https://indike.org/pramana/in.bauddha.taisho.1848.16.57) - [Next: 16.59](https://indike.org/pramana/in.bauddha.taisho.1848.16.59) - [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.16.58) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.16.58](https://indike.org/pramana/in.bauddha.taisho.1848.16.58) · Pramāṇa