[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) › 3.4 # 大乘起信論裂網疏 3.4 大乘起信論裂網疏 3.4 - **Language:** Classical Chinese ### [3.4](https://indike.org/pramana/in.bauddha.taisho.1850.3.4) 此心前際決不可得，故云從無始來。真如但有性德隨緣之能，未有修德照性之智，故云不如實知。雖有八識及諸心所體及相見四分差別，但如幻事，體即真如，故云真法一故。只此不如實知，便是無始已來從未悟故，名為根本不覺，亦名無始住地無明種子。此種雖在第八識中，不與第八現行相應，所以下文名為不相應無明也。由此無明種子，令前七識心非起似起。由八識心起現行故，便有遍行、別境等諸心所法相應俱起，故云有妄念也。然此心王、心所若種若現，並是無始法爾成就，並攬真如全體為體，別無自體，故云自無實相。不離本覺，此本覺字即指真如，不指賴耶識中無漏種子。蓋真如雖遍為迷悟依，非覺非不覺，而不覺違於真如，故但得云無實；覺則順於真如，真如本無不覺，故或有時即呼本覺為真如，或復有時即呼真如為本覺也。 > The prior limit of this mind can never be apprehended, hence it is said 'from beginningless time.' Tathatā only has the capacity of the inherent virtue to accord with conditions, but does not yet have the wisdom of cultivated virtue that illuminates the nature, hence it is said 'not truly knowing.' Although there are the eight consciousnesses and various mental factors, their essences, and the distinctions among the four aspects of mark and vision, they are only like illusory phenomena, their essence being tathatā; hence it is said 'because of the oneness of the true Dharma.' Just this not truly knowing is having never awakened since beginningless time; it is named fundamental non-enlightenment, and also named the seeds of beginningless abiding-ground ignorance. Although this seed is within the eighth consciousness, it does not associate with the active manifestations of the eighth; therefore, below it is named non-associated ignorance. Due to this seed of ignorance, the minds of the first seven consciousnesses, while not arising, appear to arise. Because the mind of the eighth consciousness gives rise to active manifestations, the universal, specific, and other mental factors arise together in association; hence it is said 'there are deluded thoughts.' However, these primary minds and mental factors, whether seeds or active manifestations, are all established spontaneously from beginningless time and all take the entire essence of tathatā as their essence, having no separate essence of their own; hence it is said 'themselves have no real mark.' As for 'not separate from original enlightenment,' this word 'original enlightenment' directly refers to tathatā, not to the untainted seeds in the ālayavijñāna. Tathatā is the basis of both delusion and awakening, being neither enlightenment nor non-enlightenment; yet non-enlightenment runs contrary to tathatā, and so one can only say it 'lacks reality.' Enlightenment conforms to tathatā, and tathatā originally lacks non-enlightenment; hence at times original enlightenment is called tathatā, and at other times tathatā is called original enlightenment. > — English (machine translation) (machine translation) - [Previous: 3.3](https://indike.org/pramana/in.bauddha.taisho.1850.3.3) - [Next: 3.5](https://indike.org/pramana/in.bauddha.taisho.1850.3.5) - [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.3.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.3.4](https://indike.org/pramana/in.bauddha.taisho.1850.3.4) · Pramāṇa