[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) › 9.56 # 大乘義章 9.56 大乘義章 9.56 - **Language:** Classical Chinese ### [9.56](https://indike.org/pramana/in.bauddha.taisho.1851.9.56) 次辨真妄作滅之義。於中先明真妄兩心有作不作，後明真妄有滅不滅。問曰：真妄二心之中，何心能作習種行德？何心不作？釋言：唯真則無作義，單唯妄想亦無作理，真妄相依方有作義。是義云何？若唯真實而無妄者，真即平等，故無修作。若唯妄想而無真者，妄想之法化化自滅，體既不立，焉有眾作？故經說言「若無藏識，七法不住，不得厭苦樂求涅槃。」由妄依真，真隨妄轉，故有修作。問曰：妄心何緣能作？釋言：妄心有三因緣，所以能作。一以現在善友緣力所以能作，謂諸眾生於現在世，由佛菩薩善友教化，故妄心中能修種性一切行德。二以過去善行因力所以能作，謂諸眾生由其過去曾習眾善薰發現心，故妄心中能修眾行。三以所緣真力故作，謂彼所依如來藏中，具足一切功德法性薰發妄心，故妄心中發生諸善。問曰：真心何緣能作？釋言：真心亦以三緣，所以能作。一以現在善友緣力所以能作，謂諸眾生於現在世，由佛菩薩善友教化，故真心中出生諸行。二以妄修薰力故作，謂諸眾生妄想心中，修集眾善彼善薰心，故真心中起諸善法。三以自體薰力故作。是義云何？真心之體是如來藏，如來藏中具足一切恒沙法性，彼法薰心，故真心中發生諸善。若心體中不具一切恒沙法性，雖加功力，善不可生。作善如是。次辨真妄有滅不滅。真妄別論，妄想緣修一向盡滅，真修不滅。何故如是？妄想之法，相有體無，窮之則盡，所以盡滅。故《楞伽》云「妄想爾涅槃，智，彼滅我涅槃。」真實之法，相隱性實，研之則明。明顯真性說為行德，所以不滅。隨義具論，真妄皆有滅不滅義。是義云何？妄法體虛，終歸灰謝，所以盡滅；藉妄薰真，真實行德由妄薰起，故言不滅。妄盡之時，真隨妄息，不復更起，故言真滅；真體常存，故云不滅。作滅之義，辨之麁爾（此三門竟）。 > Next, to explain the meaning of creation and cessation in true and deluded \[minds\]. Herein, first it clarifies whether the two minds—true and deluded—engage in creation or not, and afterwards clarifies whether the true and the deluded have cessation or not. Question: Between the two minds, true and deluded, which mind can create the practice-virtues of the acquired nature, and which mind does not? Explanation: In the true alone, there is no sense of creation, and in deluded thought merely and alone, there is also no principle of creation; only when the true and the deluded rely upon each other is there the meaning of creation. What does this mean? If there were only the real and true without the deluded, the true is equal \[and unconditioned\], and thus there would be no cultivation or creation. If there were only deluded thought without the true, the phenomena of deluded thought would arise and self-extinguish incessantly; their substance not being established, how could there be various creations? Therefore the sūtra says: "If there were no storehouse consciousness, the seven dharmas would not abide, and one could not loathe suffering or joyfully seek nirvāṇa." Because the deluded relies on the true and the true turns in accordance with the deluded, there is cultivation and creation. Question: By what conditions can the deluded mind create? Explanation: The deluded mind has three causes and conditions through which it can create. First, it can create by the power of conditions of present good friends—meaning that sentient beings in the present lifetime, through the teaching and transformation of good friends such as Buddhas and bodhisattvas, are able within the deluded mind to cultivate all the practice-virtues of the dispositions. Second, it can create by the causal power of past good practices—meaning that sentient beings, because in the past they practiced various good deeds that perfumed and awakened their present mind, are able within the deluded mind to cultivate various practices. Third, it creates due to the power of the true which is its objective support—meaning that within the tathāgatagarbha on which it relies, it is fully endowed with all meritorious dharmatā, which perfumes and arouses the deluded mind; therefore, various goods arise within the deluded mind. Question: By what conditions can the true mind create? Explanation: The true mind also can create by three conditions. First, it can create by the power of conditions of present good friends—meaning that sentient beings in the present lifetime, through the teaching and transformation of good friends such as Buddhas and bodhisattvas, bring forth various practices within the true mind. Second, it creates through the perfuming power of deluded cultivation—meaning that when sentient beings cultivate and gather various goods within the mind of deluded thought, those goods perfume the mind, and therefore various good dharmas arise within the true mind. Third, it creates through the perfuming power of its own substance. What does this mean? The substance of the true mind is the tathāgatagarbha, and within the tathāgatagarbha it is fully endowed with all dharmatās numerous as the sands of the Ganges; those dharmas perfume the mind, and therefore various goods are generated within the true mind. If all dharmatās numerous as the sands of the Ganges were not endowed within the substance of the mind, then even if effort were added, good could not be produced. Creation of good is like this. Next, to distinguish whether the true and the deluded have cessation or not. Discussing the true and the deluded separately, the conditioned cultivation of deluded thought is completely and entirely extinguished, whereas true cultivation is unceasing. Why is this so? The dharmas of deluded thought have appearances but lack substance; when examined to their limit, they are exhausted, and therefore they are completely extinguished. Thus the Laṅkāvatāra says: "Deluded thought is thus nirvāṇa; with wisdom, when that ceases, that is my nirvāṇa." As for the dharma of the real and true, its marks are concealed but its nature is real; when investigated, it becomes radiant. The distinct illumination of the true nature is called practice-virtue, and therefore it is unceasing. Discussing them comprehensively according to their meanings, both the true and the deluded have aspects of cessation and non-cessation. What does this mean? The substance of deluded dharmas is empty and ultimately returns to ashes and cessation, and therefore it is completely extinguished; relying on the deluded to perfume the true, the real practice-virtues arise from the perfuming of the deluded, and therefore it is said to be unceasing. At the time when the deluded is exhausted, the true ceases along with the deluded and does not arise again, and therefore it is said that the true ceases; yet the substance of the true constantly endures, and therefore it is said to be unceasing. The meaning of creation and cessation has thus been roughly explained (this completes the third section). > — English (machine translation) (machine translation) - [Previous: 9.55](https://indike.org/pramana/in.bauddha.taisho.1851.9.55) - [Next: 9.57](https://indike.org/pramana/in.bauddha.taisho.1851.9.57) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1851.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.9.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.9.56](https://indike.org/pramana/in.bauddha.taisho.1851.9.56) · Pramāṇa