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# 大乘起信論裂網疏 2.36

大乘起信論裂網疏 2.36

- **Language:** Classical Chinese

### [2.36](https://indike.org/pramana/in.bauddha.taisho.1850.2.36)

問：下文釋覺義云「謂心第一義性，即是一切如來平等法身，說為本覺。」何得以無漏種子釋之？答：真如不變隨緣，舉體而為無漏有漏、若種若現。故下文云「如是無漏、無明種種幻用皆同真相。」夫無明種現尚同真相，況無漏種現，豈不即是第一義性？豈不即是一切如來平等法身耶？良由無漏種子本自有之，故名本覺；四智心品初起現行，故名始覺。佛果所成四智心品，即同無漏種子，全體真如，無增無減，平等平等，故云始覺即本覺也。幸捨舊執而痛思之。

> Question: Below, in explaining the meaning of enlightenment, \[the text\] says: "That is, the supreme nature of the mind is the equal dharmakāya of all Tathāgatas, which is spoken of as original enlightenment." How can it be explained by means of untainted seeds? Answer: Tathatā is immutable yet accords with conditions, its entire essence becoming untainted and tainted, whether as seeds or as actualisations. Therefore it says below: "Such diverse illusory functions of untaintedness and ignorance are all identical with the true mark." Now, if the seeds and actualisations of ignorance are still identical with the true mark, how much more so the untainted seeds and actualisations—are they not the supreme nature itself? Are they not the equal dharmakāya of all Tathāgatas? Truly, because untainted seeds are originally self-existent, they are called original enlightenment; because the mental categories of the four wisdoms first arise as actualisations, they are called initial enlightenment. The mental categories of the four wisdoms achieved in the fruit of Buddhahood are identical with the untainted seeds, their entire essence being tathatā, without increase or decrease, equally equal; hence it is said that initial enlightenment is original enlightenment. May you happily abandon old attachments and deeply reflect upon this!  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1850~en-mt.2.36) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1850.2.36](https://indike.org/pramana/in.bauddha.taisho.1850.2.36) · Pramāṇa
