[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) › 7.11 # 起信論疏筆削記 7.11 起信論疏筆削記 7.11 - **Language:** Classical Chinese ### [7.11](https://indike.org/pramana/in.bauddha.taisho.1848.7.11) 會妄顯真者，意令體妄即是，不須待滅也。如經云：色即是空，非色滅空。論，二：初、會妄。疏　妄執等者，謂聞前段真如是總相法門體，即真如舉體作諸法。若爾，應知諸法生滅，即是真如生滅，何故乃言心性不生不滅？釋意云：諸法本無，說何生滅？如見空華本自無體，說誰生滅？ > "Resolving delusion to reveal the true" means that one must realize delusion in its very essence as it is, without needing to wait for it to cease. As a sūtra says: "Form is emptiness; it is not that form is destroyed to make emptiness." The treatise has two parts: first, resolving delusion. \[Commentary:\] "Deluded attachments..." means: having heard in the previous section that tathatā is the essence of the dharma-gate of universal marks—that is, tathatā in its entirety constitutes all dharmas—if so, one would think that the arising and ceasing of all dharmas is the arising and ceasing of tathatā. Why then say that the nature of the mind neither arises nor ceases? The meaning of the explanation is: all dharmas are fundamentally non-existent; of what arising and ceasing could one speak? Just as seeing flowers in the sky is fundamentally without essence, of whose arising and ceasing could one speak? > — English (machine translation) (machine translation) - [Previous: 7.10](https://indike.org/pramana/in.bauddha.taisho.1848.7.10) - [Next: 7.12](https://indike.org/pramana/in.bauddha.taisho.1848.7.12) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1848.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.7.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.7.11](https://indike.org/pramana/in.bauddha.taisho.1848.7.11) · Pramāṇa