[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) › [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850) › 2.56 # 大乘起信論裂網疏 2.56 大乘起信論裂網疏 2.56 - **Language:** Classical Chinese ### [2.56](https://indike.org/pramana/in.bauddha.taisho.1850.2.56) 前云一念相應，覺心初起，已隨拂云遠離覺相矣。猶恐迷者隨言取義，謂有始覺初相可得，不知心本無相，云何有初？蓋心之一字，但是名言。真外無妄，故妄心無相；妄外無真，故真心無相。譬如演若歇狂，本頭如故，豈可於其頭上，別覓一初歇之相耶？ > The earlier statement, "with one thought in accord, the awakening mind first arises," was immediately swept away by stating that one "far leaves behind the marks of awakening." Yet it was still feared that those in confusion would follow the words and grasp at a meaning, claiming that an initial mark of initial awakening can be found, not knowing that the mind is originally markless, so how could there be a beginning? For the single word "mind" is merely a nominal designation. Outside the real there is no delusion, so the deluded mind is markless; outside delusion there is no the real, so the true mind is markless. For example, when Yajñadatta's madness ceased, his original head remained as it was; how could one look upon that head for a separate mark of having "just ceased"? > — English (machine translation) (machine translation) - [Previous: 2.55](https://indike.org/pramana/in.bauddha.taisho.1850.2.55) - [Next: 2.57](https://indike.org/pramana/in.bauddha.taisho.1850.2.57) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1850.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1850~en-mt.2.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.2.56](https://indike.org/pramana/in.bauddha.taisho.1850.2.56) · Pramāṇa