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# 起信論疏筆削記 18.8

起信論疏筆削記 18.8

- **Language:** Classical Chinese

### [18.8](https://indike.org/pramana/in.bauddha.taisho.1848.18.8)

論　心真實下，二、別結。初一句結離見也。既離妄見，即是一心，心即真實也。疏文可見。論　即是諸法性者，結前離相也。既離妄相，唯是於性，性無不遍也。既無二非之失，即成合理之得。正理既合，不了何待？由是科云舉是彰得也。然此下，釋法性義，以本依如來藏有生滅故，生滅是法，如來藏是性。今從生滅門入真如門，故離見相即顯法性。性即本覺，立義分中指為自體也。

> Treatise: Regarding “the mind is real” and so forth: Second, specific conclusion. The first phrase concludes freedom from seeing: having become free from deluded seeing, it is precisely the One Mind, and the mind is real. The commentary's text is clear. Treatise: Regarding “is precisely the nature of all dharmas”: It concludes the preceding freedom from marks: having become free from deluded marks, it is purely the nature, and the nature pervades everywhere. Since there is no fault of the two errors, it constitutes the attainment of conforming to the principle. Once the correct principle is conformed to, what need is there to wait for full comprehension? Hence the rubric says: “Citing what is right to show attainment.” Regarding “However, this” and so forth: It explains the meaning of dharmatā: because fundamentally, based on the tathāgatagarbha, there is arising and ceasing, arising and ceasing are dharmas, while the tathāgatagarbha is the nature. Now, entering the gate of tathatā from the gate of arising and ceasing, being free from seeing and marks precisely reveals the dharmatā. Nature is original enlightenment, which was pointed to as the essence itself in the section on establishing the meaning.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.18.8) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.18.8](https://indike.org/pramana/in.bauddha.taisho.1848.18.8) · Pramāṇa
