[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) › 20.47 # 起信論疏筆削記 20.47 起信論疏筆削記 20.47 - **Language:** Classical Chinese ### [20.47](https://indike.org/pramana/in.bauddha.taisho.1848.20.47) 總結中，論　諸佛等者，諸佛謂能證能說之人。甚深下，即所證所說之法。此中深廣等是總指三大，深約豎論、大約橫說，二皆絕待，故加甚廣之言，謂深中之深非對淺之深，故云甚深；大中之大非對小之大，故云廣大。或可深廣大三字，別對體相用之三義。深是體大，謂實相真法非因位能窮，唯佛究盡，故《大論》云：智度大海，唯佛窮底。又《法華》云：深固幽遠，無人能到。此則約過去無始、未來無終，不生不滅，故云深也。廣是用大，謂過河沙之妙用，潛興密應，無有休息，無有窮盡。此無盡之用一一同於覺性，無有邊涯，無有分限，故《楞嚴》云：我以不生不滅合如來藏，而如來藏本妙圓心，周遍法界，是故於中，一為無量、無量為一，小中現大、大中現小。不動道場，遍能含受十方國土，坐微塵裏轉大法輪等，故云廣也。大是相大，相謂義相，即前所辨大智慧光明義，遍照法界義等。過於河沙無漏性德與真如體，不離不斷、不異不思議，非深非廣、能深能廣，故受大名。所言甚者，通貫三字，謂甚深、甚廣、甚大，俱絕待故。此之三法遍能含攝一切佛法，亦攝一切眾生法，含攝雖多，俱不離一心。一心者，是諸佛所證之極致，是諸佛所說之根本，故前論云：謂欲解釋如來根本之義，令諸眾生正解不謬故。今論主以少言句隨順此法，略而說之。言雖約略，理無不備，故云總持說也，故前文云：如是此論為欲總攝如來廣大深法無邊義，故應說此論。 > In the general conclusion, the treatise's "the Buddhas, etc." refers to the persons capable of realizing and expounding. "Profound, vast..." onward refers to the Dharma that is realized and expounded. Here, "profound and vast," etc., generally indicate the three greatnesses: "profound" is spoken vertically, and "vast" is spoken horizontally. Both are beyond relativity; hence the words "extremely" and "vast" are added, meaning the profundity within profundity, not a profundity relative to shallowness, hence called "extremely profound"; and the greatness within greatness, not a greatness relative to smallness, hence called "vast and great." Alternatively, the three words "profound," "vast," and "great" correspond respectively to the three meanings of essence, attributes, and function: "Profound" is the greatness of essence, meaning that the true Dharma of the real mark cannot be fathomed in the causal stage and is exhaustively penetrated only by a Buddha. Thus the Da zhidu lun states: "The great ocean of prajñāpāramitā is bottomed only by a Buddha." Furthermore, the Saddharmapuṇḍarīka states: "Deep, solid, subtle, and remote—none can reach it." This is spoken with respect to having no beginning in the past and no end in the future, being neither arising nor ceasing; therefore it is called "profound." "Vast" is the greatness of function, meaning the marvelous functions surpassing the sands of the Ganges, subtly arising and secretly responding, without rest and without exhaustion. Each of these inexhaustible functions is identical with the nature of enlightenment, having no boundary and no limit. Thus the Śūraṅgama-sūtra states: "I unite the unarising and unceasing with the tathāgatagarbha, and the tathāgatagarbha's fundamentally marvelous and perfect mind pervades the dharmadhātu. Therefore within it, one is immeasurable and immeasurable is one; the small reveals the great and the great reveals the small. Without moving from the bodhimaṇḍa, it universally contains the lands of the ten directions; sitting within an atom, it turns the great Dharma wheel," and so forth; therefore it is called "vast." "Great" is the greatness of attributes. "Attributes" means conceptual attributes, which are the meanings elucidated previously, such as the meaning of the light of great wisdom, the meaning of universally illumining the dharmadhātu, and so forth. The anāsrava virtues of nature surpassing the sands of the Ganges are, with respect to the essence of tathatā, neither separated nor severed, neither different nor conceivable; they are neither profound nor vast, yet can be profound and can be vast; therefore they receive the designation "great." The word "extremely" runs through all three words, meaning "extremely profound," "extremely vast," and "extremely great," because all are beyond relativity. These three dharmas universally contain and subsume all the teachings of the Buddhas, and also subsume all the dharmas of sentient beings. Although what they contain and subsume is manifold, none depart from the One Mind. The One Mind is the ultimate realization of all Buddhas and the root of what is expounded by all Buddhas. Thus the treatise previously stated: "It is to explain the root meaning of the Tathāgata, so that all sentient beings may have correct understanding without error." Now the treatise master, using few words, accords with this Dharma and explains it in brief. Although the words are concise, the principles are fully complete; thus it is called a "dhāraṇī exposition." Therefore the previous text stated: "In this way, this treatise is to generally subsume the Tathāgata's vast and profound Dharma and its boundless meanings; therefore, this treatise should be expounded." > — English (machine translation) (machine translation) - [Previous: 20.46](https://indike.org/pramana/in.bauddha.taisho.1848.20.46) - [Next: 20.48](https://indike.org/pramana/in.bauddha.taisho.1848.20.48) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1848.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.20.47) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.20.47](https://indike.org/pramana/in.bauddha.taisho.1848.20.47) · Pramāṇa