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# 起信論疏筆削記 7.36

起信論疏筆削記 7.36

- **Language:** Classical Chinese

### [7.36](https://indike.org/pramana/in.bauddha.taisho.1848.7.36)

二、總結。疏　妄計塵沙者，顯妄執多也。既從念生，豈順無念真理，故不相應。然此文中但約心結而不約境者，以一切境界皆從心生，但說無心，則知無境，故略不言。以對下，謂如實之體，約無妄故說名為空，非謂真體是無名為空也。亦可下，通指此段總結之文，皆是釋疑，恐聞前真如自性非有相等，便謂全無自體及功德法，成斷滅見，故今釋之云乃至等。聞空謂真無妄相，不空謂自性功德清淨本然。

> Second, general conclusion. Commentary: "False estimations like dust and sand": reveals that delusive clingings are numerous. Since they are generated from thought, how could they accord with the true principle of thoughtlessness? Therefore they do not associate. However, in this text it only concludes with respect to the mind and not with respect to objects, because all objective realms are generated from the mind: merely by stating that there is no mind, one knows that there are no objects, and so it is omitted and not mentioned. "By contrast with..." below: means that the essence of true reality is called empty in terms of being devoid of delusion, not that the true essence itself is non-existent and thus called empty. "It can also..." below: generally refers to this passage of concluding text as all being explanations of doubt, fearing that upon hearing that the self-nature of tathatā previously is free from the mark of existence and so forth, one would then assume that it completely lacks any self-essence and virtuous dharmas, falling into the view of annihilation; hence it is now explained saying "and so forth". Hearing of emptiness, one understands that the real is free from delusive marks; \[hearing of\] non-emptiness, one understands that the virtues of self-nature are pure and fundamentally so.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.7.36) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.7.36](https://indike.org/pramana/in.bauddha.taisho.1848.7.36) · Pramāṇa
