[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) › 3.33 # 起信論疏筆削記 3.33 起信論疏筆削記 3.33 - **Language:** Classical Chinese ### [3.33](https://indike.org/pramana/in.bauddha.taisho.1848.3.33) 別者下，二、別，二：初、列釋。教說等者，以言詮義，義顯言亡。如乘筏渡河，至岸捨筏。如下文者，具云：當知如來善巧方便，假以言說，引導眾生。其旨趣者，皆為離念，歸於真如。理事者，先宗後趣，合云事理，下有倣此。舉事等者，廣說生滅染淨者，皆為歸於真如理故。如從等者，文云：復次顯示從生滅門即入真如門，所謂推求五陰、色之與心、六塵境界畢竟無念，乃至若能觀察，知心無念，即得隨順入真如門。以真俗等者，真理一味，向即心絕。俗境萬差，觀則智起。因此以成止觀二門。故下文云：所言止者，謂止一切境界相，隨順奢摩他觀義故；所言觀者，謂分別因緣生滅相，隨順毘鉢舍那觀義故。成信，即十信位。緣不退，即三賢已上。地前比觀，未造真如，意在登地親證聖性。以因等者，地上所行十波羅蜜，意在剋證佛果菩提。 > In "Specifically..." below, second, specific, which has two parts: first, listing and explaining. As for "the teachings expounded, etc.": through words meaning is expressed; when the meaning is revealed, words are forgotten. It is like riding a raft across a river: upon reaching the shore, the raft is abandoned. As for "as the text below says": in full it states, "One should know that the Tathāgata has skillful means, provisionally employing spoken words to guide sentient beings. Their purport is entirely to abandon conceptual thought and return to tathatā." As for "phenomena and principle": the tenor comes first and the purport comes later, so it should properly be said "phenomena and principle"; below follows this pattern. As for "adducing phenomena, etc.": broadly explaining arising and ceasing, defilement and purity, is entirely for the sake of returning to the principle of tathatā. As for "as from, etc.": the text states, "Furthermore, it reveals that from the gate of arising and ceasing one immediately enters the gate of tathatā; that is, by investigating the five aggregates, form and mind, and the objects of the six sense-dusts, they are ultimately without thought... and if one can contemplate and know that the mind is without thought, one will then conform and enter the gate of tathatā." As for "through the conventional and the ultimate, etc.": the ultimate truth is of one flavor; facing it, the mind ceases. Conventional objects have myriad differences; contemplating them, wisdom arises. Through this, the two gates of calming and insight are established. Hence the text below states: "What is called calming refers to calming all marks of objects, because it accords with the meaning of śamatha contemplation; what is called insight refers to distinguishing the marks of arising and ceasing through causes and conditions, because it accords with the meaning of vipaśyanā contemplation." Perfecting faith is the stage of the ten faiths. Condition non-retrogression is the three stages of worthies and above. Inferential contemplation prior to the bhūmis has not yet reached tathatā; its intention is to ascend the bhūmis and personally realize the noble nature. As for "through causes, etc.": the ten pāramitās practiced on the bhūmis intend to attain the fruit of buddhahood, bodhi. > — English (machine translation) (machine translation) - [Previous: 3.32](https://indike.org/pramana/in.bauddha.taisho.1848.3.32) - [Next: 3.34](https://indike.org/pramana/in.bauddha.taisho.1848.3.34) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1848.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.3.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.3.33](https://indike.org/pramana/in.bauddha.taisho.1848.3.33) · Pramāṇa