[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) › 2.62 # 大乘起信論裂網疏 2.62 大乘起信論裂網疏 2.62 - **Language:** Classical Chinese ### [2.62](https://indike.org/pramana/in.bauddha.taisho.1850.2.62) 本覺離一切妄念相，等虛空界無所不遍。法界一相，無生、無住、無異、無滅。今推始覺，亦無生住異滅可得，則與本覺何異？是則約隨俗說，故有凡夫不覺、三乘相似覺、法身隨分覺、如來究竟覺之不同。而真如覺性，何曾有此淺深差別之可得哉！初辨始覺義竟。 > Original awakening is free from all marks of deluded thoughts, equal to the realm of space, omnipresent. The dharmadhātu is of a single mark, without arising, without abiding, without changing, and without ceasing. Now examining initial awakening, neither are arising, abiding, changing, or ceasing obtainable in it; thus, how does it differ from original awakening? Thus, it is in terms of conventional discourse that there are differences: the unawakened ordinary being, the three vehicles' semblance awakening, the dharmakāya's partial awakening, and the Tathāgata's ultimate awakening. But in the awakened nature of tathatā, how could there ever be these distinctions of shallowness and depth to be found! The first \[part\], explaining the meaning of initial awakening, is concluded. > — English (machine translation) (machine translation) - [Previous: 2.61](https://indike.org/pramana/in.bauddha.taisho.1850.2.61) - [Next: 2.63](https://indike.org/pramana/in.bauddha.taisho.1850.2.63) - [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.2.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.2.62](https://indike.org/pramana/in.bauddha.taisho.1850.2.62) · Pramāṇa