[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) › 2.31 # 起信論疏筆削記 2.31 起信論疏筆削記 2.31 - **Language:** Classical Chinese ### [2.31](https://indike.org/pramana/in.bauddha.taisho.1848.2.31) 亦無等者，釋不說法相也。八識是法相之源，一切最勝，以勝攝劣，故唯舉此。然識如幻夢，唯是一心，故云亦無。此中舉識以影所緣也。訶教者，斥其無實。肇公云：「名無得物之功。」故《圓覺》云：修多羅者，如標月指。若復見月，了知所標畢竟非月。下文亦云：一切言說假名無實，但隨妄念，不可得故。勸離者，令不執教，使其捨詮也。故下文云：從本已來，離言說相，離名字相。《淨名》云：乃至無有文字語言，是真入不二法門。又云：至於智者，不著文字。文字性離，即是解脫。達磨云：「我法以心傳心，不立文字」等。能詮教既亡，所詮義亦遣，故但訶教也。毀相者，凡所有相皆虛妄故，此則亡所證境也。泯心者，心生則種種法生故，此即亡能證智也。經云：幻塵滅故幻滅亦滅。又云：亦無能證者。此乃妄識妄緣、能詮所詮、能證所證一切都泯。故下文云：一切法從本已來，非色非心、非智非識、非有非無，畢竟不可說相。但一念等者，念生既是凡夫；相現性隱，不生宜名為佛。性顯相亡，是故剎那登妙覺，等佛於一朝。故觀師云：「一念不生，前後際斷，照體獨立，物我皆如。」更不假餘方便，故云但也。此則釋前唯辨真性。不依下，結成頓義。既一念成佛，豈立位焉？位既不存，不亦頓乎？故《思益經》云：得諸法正性，不從一地至於一地。《圓覺》云：知幻即離，不作方便；離幻即覺，亦無漸次。 > "Also devoid of..." and so forth explains "not expounding the marks of dharmas." The eight consciousnesses are the source of the marks of dharmas and are supreme among all; subsuming the inferior with the supreme, it only mentions these. Yet consciousness is like an illusion or a dream, being solely the One Mind; hence it says "also devoid of." Here, mentioning consciousness also reflects its cognized objects. "Rebuking the teaching": censuring it as lacking reality. Master Zhao said: "Names lack the efficacy of grasping objects." Therefore, the Yuanjue jing says: "Sūtras are like a finger pointing to the moon; if one sees the moon, one realizes that what pointed to it is ultimately not the moon." The text below also says: "All verbal expressions are provisional designations without reality, only following deluded thoughts, and cannot be apprehended." "Exhorting detachment": causing one not to cling to teachings and to abandon what expresses them. Therefore, the text below says: "From the beginningless past, \[all dharmas are\] detached from the marks of verbal expression, detached from the marks of names." The Vimalakīrti-nirdeśa says: "Up to being devoid of letters and words—this is truly entering the Dharma-gate of non-duality." It also says: "As for the wise, they do not cling to letters; the nature of letters is detachment, which is liberation itself." Bodhidharma said: "My Dharma transmits mind by mind, without setting up words," and so forth. Since the expressing teaching has perished, the expressed meaning is also dismissed; hence it only rebukes the teaching. "Destroying marks": because whatever has marks is deceptive and false; this eliminates the realm that is realized. "Extinguishing the mind": because when the mind arises, various dharmas arise; this eliminates the cognizing wisdom that realizes. The sūtra says: "Because the dust of illusion is extinguished, the extinction of illusion is also extinguished." It also says: "There is also no one who realizes." This means that deluded consciousness and deluded conditions, the expresser and the expressed, the realizer and the realized are all entirely extinguished. Therefore, the text below says: "All dharmas from the beginningless past are neither form nor mind, neither wisdom nor consciousness, neither existent nor non-existent, being ultimately ineffable in their marks." "Only a single thought..." and so forth: when thoughts arise, one is an ordinary being, with marks appearing and nature concealed; when \[thoughts\] do not arise, one is appropriately named a Buddha, with nature revealed and marks vanishing. Therefore, in an instant one ascends to wondrous enlightenment, equaling the Buddha in a single morning. Thus Master Guannian said: "When a single thought does not arise, the boundaries of past and future are severed, the illuminating essence stands independently, and matter and self are both suchness." Without relying on any further expedients, it is therefore said to be "only." This explains the preceding "solely discerning the true nature." "Not relying..." concludes the meaning of "sudden." Since one becomes a Buddha in a single thought, how could stages be established? When stages do not exist, is it not sudden? Therefore, the Viśeṣacintā-brahma-paripṛcchā-sūtra says: "Attaining the true nature of all dharmas, one does not go from one bhūmi to another bhūmi." The Yuanjue jing says: "Knowing illusion, one immediately detaches from it without using expedients; detached from illusion, one is immediately enlightened, without any gradations." > — English (machine translation) (machine translation) - [Previous: 2.30](https://indike.org/pramana/in.bauddha.taisho.1848.2.30) - [Next: 2.32](https://indike.org/pramana/in.bauddha.taisho.1848.2.32) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1848.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.2.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.2.31](https://indike.org/pramana/in.bauddha.taisho.1848.2.31) · Pramāṇa