[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) › 6.23 # 起信論疏筆削記 6.23 起信論疏筆削記 6.23 - **Language:** Classical Chinese ### [6.23](https://indike.org/pramana/in.bauddha.taisho.1848.6.23) 疏　起下等者，如論云：復次真如自體相者，一切凡夫、聲聞、緣覺、菩薩、諸佛無有增減，乃至真如自在用義故，即有六十四行論文，正是此所起也。體大，疏言真性者，真謂揀非偽妄，獨顯圓成；性謂自體常住，不變不異，即揀諸法空性也。深謂竪窮三際，無去無來；廣謂橫遍十方，非中非外。凡即六趣差別，聖即三乘不同；染即穢土極於三界，淨即淨土盡於十方。然凡聖染淨各通二報，今約別論，故凡聖屬正、染淨對依也。以諸法雖廣，不出依正二報。正中不出凡夫聖人，依中不出淨土穢土，故舉此四以攝一切，無不盡也。皆以為依者，上之四法並用真如之體為所依故，故《華嚴》云：未曾有一法，得離於法性。下文云：如是無漏無明種種業幻，皆同真如性相。《楞嚴》云：一切世界因果微塵，因心成體。既為一切所依，體大之名由此而立。論真如平等者，謂真性於一切法中為平等體故，如像中鏡。非同諸法本空，空故平等，如鏡中像。 > In the Commentary, "From this is generated..." and so forth: as the treatise says, "Furthermore, as for the intrinsic essence and attributes of tathatā, in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and all Buddhas there is neither increase nor decrease..." up to "the meaning of the sovereign function of tathatā"; that is, there are sixty-four lines of treatise text, which is precisely what is generated here. Regarding the greatness of essence, the Commentary says "true nature": "true" sets aside what is false and delusive, exclusively revealing the pariniṣpanna; "nature" refers to the intrinsic essence being eternally abiding, neither changing nor differing, which excludes the empty nature of all dharmas. "Deep" means vertically exhausting the three periods of time, with neither going nor coming; "broad" means horizontally pervading the ten directions, being neither central nor external. "Ordinary" refers to the distinctions among the six destinies; "noble" refers to the differences among the three vehicles. "Defiled" refers to the defiled lands extending throughout the three realms; "pure" refers to the pure lands extending throughout the ten directions. However, ordinary, noble, defiled, and pure each apply to both the primary and environmental retributions; here, discussed specifically, ordinary and noble pertain to the primary, while defiled and pure correspond to the environmental. For although all dharmas are vast, they do not go beyond the two retributions of primary and environmental. Within the primary, they do not go beyond ordinary beings and noble persons; within the environmental, they do not go beyond pure lands and defiled lands. Therefore, these four are cited to subsume everything, leaving none out. "All take it as their reliance" means that the four dharmas above all take the essence of tathatā as that upon which they rely. Thus the Avataṃsaka\[-sūtra\] says: "Not a single dharma has ever been able to leave the dharmatā." Later text says: "Such various karmic illusions of the anāsrava and avidyā are all identical with the nature and marks of tathatā." The Śūraṅgama\[-sūtra\] says: "The causes, conditions, and subtle dust-motes of all worlds take the mind as their essence." Since it is that upon which all rely, the name "greatness of essence" is established from this. The treatise's "Tathatā is equal" means that the true nature serves as the equal essence among all dharmas, like a mirror amidst images; it is not like all dharmas being fundamentally empty and therefore equal because of emptiness, like images in a mirror. > — English (machine translation) (machine translation) - [Previous: 6.22](https://indike.org/pramana/in.bauddha.taisho.1848.6.22) - [Next: 6.24](https://indike.org/pramana/in.bauddha.taisho.1848.6.24) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1848.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.6.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.6.23](https://indike.org/pramana/in.bauddha.taisho.1848.6.23) · Pramāṇa