[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) › 3.4 # 起信論疏筆削記 3.4 起信論疏筆削記 3.4 - **Language:** Classical Chinese ### [3.4](https://indike.org/pramana/in.bauddha.taisho.1848.3.4) 謂寂寥下，總萬有以出體。彼曰法界，此曰一心，謂此一心是法之性，故曰法界。隨義立名，體元無異，故以一心為法界體。初二句顯德相，寂謂無聲，寥謂無色。虛則中無妄染，曠謂寬遍十方。沖即是深，竪通三際。包即容受一切無餘，博則能入一切咸遍。總該下，明該收萬有者，一切法也。萬有不出一心，是故一切全為心性。心性無外，攝無不周也。此但意在出體，不在收於萬法，恐存心外之見，故云總該等也。然諸教中皆說萬法一心，而淺深有異，今約五教略為辨之。一、愚法聲聞教。假說一心，謂世出世間染淨等法，皆由心造業之所感。推徵則一心之義不成，故云假說。二、大乘權教，明異熟賴耶以為一心，三界萬法唯識變故。三、終教，說如來藏以為一心，識境諸法皆如夢故。四、頓教，泯絕染淨以說一心，顯體離言，絕諸相故，為破諸數，假名一也。五、圓教，總該萬有以為一心，事理本末無別異故，如上所說。前二教淺，後三教深。於三教中義有淺深，體唯真性，今之所辨即第五也。注正當此門者，此論所詮理極於是，故上指陳即《華嚴經》一真法界。但彼以性相俱融名為法界，此約克指法體故曰一心，圓實之旨以此為異也。 > "Quiet and desolate..." below: gathering all existents to reveal the essence. That \[teaching\] calls it the realm of dharmas, while this \[treatise\] calls it the One Mind; this means that this One Mind is the nature of dharmas, hence it is called the realm of dharmas. Names are established according to meaning, but their essence is originally without difference; therefore, it takes the One Mind as the essence of the realm of dharmas. The first two lines show the marks of its virtues: "Quiet" means soundless; "desolate" means colorless. "Void" means that within there is no false defilement; "vast" means broadly pervading the ten directions. "Profound" is indeed deep, vertically penetrating the three periods of time. "Containing" is receiving all without remainder; "extensive" is being able to enter all, universally pervading. "Generally encompassing..." below: clarifying that what it encompasses are all existents, which are all dharmas. The myriad existents do not go beyond the One Mind, and for this reason all \[dharmas\] are entirely the nature of mind. The nature of mind has nothing outside it; there is nothing it does not fully subsume. This is only intended to reveal the essence, not to subsume the myriad dharmas; fearing that views of something outside mind might persist, it says "generally encompassing," etc. However, all teachings speak of the myriad dharmas being the One Mind, yet there are differences of shallowness and depth; now we summarily distinguish them in terms of the five teachings: 1. The teaching of the Śrāvakas who are deluded about dharmas. It nominally speaks of the One Mind, stating that the defiled and pure dharmas of the mundane and supramundane worlds are all brought about by the karmic actions created by the mind. Upon investigation, the meaning of One Mind is not established; hence it is called "nominally speaking." 2. The provisional Mahāyāna teaching. It clarifies the vipāka-ālaya as the One Mind, because the myriad dharmas of the three realms are only transformed by consciousness. 3. The final teaching. It explains the tathāgatagarbha as the One Mind, because dharmas of consciousness and objects are all like dreams. 4. The sudden teaching. It extinguishes defilement and purity to speak of the One Mind, revealing that the essence is free from words and cut off from all marks; to refute numerical concepts, it provisionally names it "one." 5. The complete teaching. It generally encompasses the myriad existents as the One Mind, because phenomena and principle, root and branches, are without difference, as explained above. The former two teachings are shallow, and the latter three teachings are deep. Within the three teachings there are shallowness and depth of meaning, but the essence is solely the true nature; what is currently discerned is the fifth. The note "precisely corresponds to this gate": what is expressed by this treatise reaches its ultimate here, so what was pointed out above is precisely the realm of dharmas of the one reality in the Avataṃsaka-sūtra. But that \[sūtra\] names it the realm of dharmas on the basis of nature and marks being mutually interfused, whereas this \[treatise\] calls it the One Mind with reference to specifically designating the essence of the dharma; the purports of the complete and the real differ in this respect. > — English (machine translation) (machine translation) - [Previous: 3.3](https://indike.org/pramana/in.bauddha.taisho.1848.3.3) - [Next: 3.5](https://indike.org/pramana/in.bauddha.taisho.1848.3.5) - [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.3.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.3.4](https://indike.org/pramana/in.bauddha.taisho.1848.3.4) · Pramāṇa