[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) › 3.38 # 大乘起信論裂網疏 3.38 大乘起信論裂網疏 3.38 - **Language:** Classical Chinese ### [3.38](https://indike.org/pramana/in.bauddha.taisho.1850.3.38) 此引經以證真如同相也。無始已來常入涅槃者，即《唯識論》所謂自性清淨涅槃，一切有情平等共有也。菩提非可修相、非可生相者，即《大佛頂經》所謂「此見及緣，元是菩提妙淨明體，云何於中有是非是」也。無有色相而可得見者，即前文所謂「亦無不空相，以非妄念心所行故，唯離念者之所證故」也。見色相者以下，釋疑難也。難曰：若約同相，定無色相可見者，如何見有色相可見？亦見如來種種色相？釋曰：當知皆約生滅門中隨染幻用，見有差別色相，非謂真如門中智色不空之相亦可見也，以智相同於真如，雖實不空，亦無不空相可得故。廣如彼契經中佛所說也。初釋同相竟。 > This cites a sūtra to verify the identical mark of tathatā. "From beginninglessness constantly enter nirvāṇa" refers to what the Vijñaptimātratāsiddhi calls the nirvāṇa of intrinsically pure nature, possessed equally by all sentient beings. "Bodhi is not a mark that can be cultivated, nor is it a mark that can be generated" refers to what the Da foding jing calls "This seeing and its conditions are originally the wondrous, pure, and luminous essence of bodhi; how could there be affirmation and negation within it?" "Having no mark of form that could be seen" refers to what the earlier text calls "Nor is there a non-empty mark, because it is not within the realm of the deluded mind, being realized only by those free from thought." From "That which sees marks of form" onward resolves an objection. The objection asks: If in terms of the mark of identity there is definitely no mark of form to be seen, how is it that marks of form are seen to be visible, and the various marks of form of the Tathāgata are also seen? The explanation states: One should know that it is entirely in terms of the illusory function that follows defilement within the aspect of arising and ceasing that differentiated marks of form are seen; it does not mean that the non-empty mark of wisdom-form within the aspect of tathatā can also be seen, because the mark of wisdom is identical to tathatā, and though it is truly non-empty, neither can any non-empty mark be attained. It is extensively as taught by the Buddha in that sūtra. The first part, explaining the mark of identity, is concluded. > — English (machine translation) (machine translation) - [Previous: 3.37](https://indike.org/pramana/in.bauddha.taisho.1850.3.37) - [Next: 3.39](https://indike.org/pramana/in.bauddha.taisho.1850.3.39) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1850.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1850~en-mt.3.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.3.38](https://indike.org/pramana/in.bauddha.taisho.1850.3.38) · Pramāṇa