[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) › 9.49 # 起信論疏筆削記 9.49 起信論疏筆削記 9.49 - **Language:** Classical Chinese ### [9.49](https://indike.org/pramana/in.bauddha.taisho.1848.9.49) 三、利益。疏　根本下，明所覺生相所起因緣，謂無始迷時，根本無明轉靜令動，最初微細，名為生相。由與無明和合相續不滅，漸至麁著，起惑造業，流轉無窮。前位雖覺麁相，至此位中微念方現也。今乃下，明能覺功能也，謂於真淨心中，照察能起有無道理，於淨心中了無所得。真淨心體本自不動，故云本來寂，由是本寂，故無初相也。此則十地住心猶有微念，及至滿心不見微念也。猶如下，喻明可見。前三下，對前辨異。然覺業之位不足可論，且第二位中由有二相未盡，第三位中有一相未盡，既於念中覺念，未得言心，但於無明念中無住相等。唯此窮極，洞徹心體，真淨獨存，更無別法，故特言心也。 > Third, the benefit. The Commentary explains: "Root..." below clarifies the causes and conditions for the arising of the mark of arising that is awakened to, meaning that during beginningless delusion, fundamental ignorance turns stillness into movement; the earliest and most subtle is called the mark of arising. Combining with avidyā and continuing without ceasing, it gradually reaches coarseness, giving rise to delusions, creating karma, and transmigrating endlessly. Although the preceding stages awakened to coarse marks, only upon reaching this stage does the subtle thought appear. "Only now..." below clarifies the function of the subject that awakens, meaning that within the true and pure mind, one investigates whether that which can arise exists or not, and finds it completely unobtainable within the pure mind. The essence of the true and pure mind is fundamentally motionless; hence it says "originally tranquil"; because it is originally tranquil, there is no initial mark. Thus, the abiding mind of the tenth bhūmi still has subtle thoughts, but upon reaching the culminating mind, one does not see subtle thoughts. "Just as..." below explains by metaphor, which is evident. "The preceding three..." below distinguishes the difference with the preceding. However, the stage of awakening to karma is not even worth discussing; moreover, in the second stage, two marks remain unexhausted, and in the third stage, one mark remains unexhausted; since one awakens to thoughts within thoughts, one cannot yet speak of "mind," but only that within the thought of avidyā there is no mark of abiding and so forth. Only this utmost extreme completely penetrates to the essence of mind, where the true and pure alone remains with no other dharma; hence it specifically speaks of "mind." > — English (machine translation) (machine translation) - [Previous: 9.48](https://indike.org/pramana/in.bauddha.taisho.1848.9.48) - [Next: 9.50](https://indike.org/pramana/in.bauddha.taisho.1848.9.50) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1848.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.9.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.9.49](https://indike.org/pramana/in.bauddha.taisho.1848.9.49) · Pramāṇa