[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 3.54 # 大乘義章 3.54 大乘義章 3.54 - **Language:** Classical Chinese ### [3.54](https://indike.org/pramana/in.bauddha.taisho.1851.3.54) 次就體相分以為二：如《起信論》說，一心真如門，是心體性；二心生滅門，是其心相。就真論體，論體常寂，平等一味，名心真如。又如論釋「於此心中，無法可壞，故名為真；無法可存，故說為如。」據妄攝真，真與妄合，緣集起盡，名心生滅。心真如中，義別有二：一如實空。論自釋言「從本已來，不與一切染法相應，離一切法差別之相，謂非有相、非無相、非非有相非非無相、非有無俱相，非一相、亦非異相、非非一相非非異相、非一異俱相，亦非自相、亦非他相、非非自相非非他相、非自他俱相。如是一切妄心分別皆不相應，故名為空。」言非有相，出於有句。言非無相，出於無句。言非非有非非無者，出非有無句。非有無俱者，出於亦有亦無之句，餘亦如是。二如實不空。論自釋言「謂離妄想，常恒不變，具過恒沙淨法滿足。雖復不空，無相可取，離念境界、唯證相應。」真如如是。心生滅中，亦有兩門：一者本覺，生滅中真；二者不覺，生滅中妄。言本覺者，論自釋言「以對無明不覺心故，說之為覺。以對後際始覺心故，說為本覺。」相狀如何？論自釋言「心體離念，等虛空界，無所不遍。」即是如來法身體，故名本覺。問曰：凡時未有智解，以何義故說之為覺？論自釋言「從本已來，有大智慧光明義故，遍照一切法界義故，名之為覺。」是義云何？真心是其智慧、三昧、神通、解脫一切德性，離染即是一切德故。故論說言「從本已來，具足一切性功德法。」說彼心中智慧之性，以為智慧光明之義。又此心中具過恒沙一切佛法，如妄心中具足一切諸虛妄法，心於彼法同體照明由來無障，名照一切境界之義。以有此義，故說為覺。《華嚴經》中亦同此說，故彼文言「一切眾生心微塵中。有如來智、無師智、無礙智、廣大智等。」言不覺者，謂無明地迷覆真如，出生無量諸虛妄法，故曰不覺。此覺不覺，緣集有為一切生死，名心生滅。體相如是。 > Next, dividing into two with respect to essence and characteristics: as the Awakening of Faith says, first, the gateway of the tathatā of the one mind is the essence of that mind; second, the gateway of the arising and ceasing of the mind is the characteristics of that mind. Discussing essence with respect to the true: its essence is constantly quiescent and of an equal, single taste, named the tathatā of mind. Also, as the treatise explains: "Within this mind, there are no dharmas that can be destroyed, hence it is named true; there are no dharmas that can be retained, therefore it is explained as tathatā." Subsuming the true in terms of delusion: the true unites with the deluded, and conditions gather to arise and end; this is named the arising and ceasing of mind. Within the tathatā of mind, there are distinctly two meanings: first, truly empty. The treatise itself explains: "From the beginning, it has not been associated with any defiled dharmas, being free from the distinct characteristics of all dharmas; that is, it is neither with characteristics nor without characteristics, neither not with characteristics nor not without characteristics, nor both with and without characteristics; it is neither a single characteristic nor different characteristics, neither not a single characteristic nor not different characteristics, nor both single and different characteristics; it is neither its own characteristic nor another characteristic, neither not its own characteristic nor not another characteristic, nor both its own and another characteristic. Thus it is not associated with any deluded mental discriminations; therefore it is named empty." The phrase "neither with characteristics" transcends the assertion of existence. The phrase "nor without characteristics" transcends the assertion of non-existence. The phrase "neither not with nor not without" transcends the assertion of neither existence nor non-existence. "Nor both with and without" transcends the assertion of both existence and non-existence; the rest are also like this. Second, truly non-empty. The treatise itself explains: "It means being free from deluded thought, constant, eternal, and unchanging, fully endowed with pure dharmas surpassing the sands of the Ganges. Although it is non-empty, there are no characteristics to be grasped; it is a realm free of thought, corresponding only to direct realization." Tathatā is thus. Within the arising and ceasing of mind, there are also two gateways: first, original enlightenment, the true within arising and ceasing; second, non-enlightenment, the deluded within arising and ceasing. Regarding original enlightenment, the treatise itself explains: "It is explained as enlightenment in contrast to the non-enlightened mind of ignorance. It is explained as original enlightenment in contrast to the subsequent-boundary mind of initial enlightenment." What are its characteristics like? The treatise itself explains: "The essence of mind is free from thought, equal to the realm of empty space, pervading everywhere." This is the essence of the Tathāgata's dharmakāya; hence it is named original enlightenment. Question: In the ordinary state there is not yet wise comprehension; by what meaning is it explained as enlightenment? The treatise itself explains: "Because from the beginning it has had the meaning of the light of great wisdom, and because it has the meaning of universally illuminating all dharmadhātus, it is named enlightenment." What does this mean? The true mind is the intrinsic nature of all virtues—wisdom, samādhi, supernormal powers, and liberation; freeing itself from defilement is itself all virtues. Hence the treatise says: "From the beginning, it has been fully endowed with all dharmas of natural merit." It explains that nature of wisdom within the mind as the meaning of the light of wisdom. Furthermore, this mind is endowed with all Buddha-dharmas surpassing the sands of the Ganges, just as the deluded mind is fully endowed with all false dharmas; the mind illuminates those dharmas of the same essence, fundamentally unobstructed from the beginning; this is named the meaning of illuminating all realms. Because it has this meaning, it is explained as enlightenment. The Avataṃsaka-sūtra also agrees with this explanation; hence its text says: "Within the mental dust of all sentient beings, there is the Tathāgata's wisdom, teacherless wisdom, unobstructed wisdom, vast wisdom, and the like." As for non-enlightenment, it means that the ground of ignorance obscures tathatā, giving birth to immeasurable false dharmas; hence it is called non-enlightenment. This enlightenment and non-enlightenment condition the gathering of all conditioned births and deaths; this is named the arising and ceasing of mind. Essence and characteristics are thus. > — English (machine translation) (machine translation) - [Previous: 3.53](https://indike.org/pramana/in.bauddha.taisho.1851.3.53) - [Next: 3.55](https://indike.org/pramana/in.bauddha.taisho.1851.3.55) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1851.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.3.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.3.54](https://indike.org/pramana/in.bauddha.taisho.1851.3.54) · Pramāṇa