[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) › [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813) › 1.102 # 大乘起信論略述 1.102 大乘起信論略述 1.102 - **Language:** Classical Chinese ### [1.102](https://indike.org/pramana/in.bauddha.taisho.2813.1.102) 論。二者因熏至熏眾生故　述曰。此第二義也。因鏡者標其名也。能生覺果名之為因。此能內熏故名熏習。能現諸法故謂之鏡。次下辯相。文有三節。謂如實不空者出因體也以有無漏性功德相真實體故。故云如實不空。由不空故方能作彼始覺正因。故不空者成因義也。以一切下釋其鏡義。謂一切法離此心外無別體性。猶如鏡中能現影也。言不出者。明心待熏變現諸法。非不待熏而能自出。所變諸法不出心故。言不入者。謂心隨熏變現諸法。而染淨法不從外入。而所現影不染體故。言不失者。此諸鏡相雖不從真內出外入。而亦不失所現緣起。雖現境相不失真故。言不壞者。法從真起。不異真如性同真故不可破壞。雖復隨緣有無起盡。真無壞故。常住一心者。會相同體。以一切下釋同所由。以緣起法心中顯現無出等故無別體無別體故本來平等不異真如。故云常住一心等也。又一切下釋熏習義。由性淨故能現染法。雖現染法所不能染。故云染法所不能染。以本無染今無始淨故。本覺智未曾移動故。云智體不動。此本覺中非但無染性德無少故云具足無漏。即此淨德能熏眾生令厭生死樂求涅槃。故云熏眾生也。 > \[Treatise:\] Second is the perfuming cause... perfuming sentient beings. > \[Commentary:\] This is the second meaning. > “The causal mirror” gives its name. That which can generate the fruit of awakening is named “cause.” Because it can perfume internally, it is called “perfuming.” Because it can manifest all dharmas, it is called a “mirror.” > Next below, its characteristics are analyzed. The text has three segments. > Saying “reality-as-such non-emptiness” reveals the essence of the cause. Because it possesses the real essence of the marks of untainted inborn virtues, it is called “reality-as-such non-emptiness.” Because it is non-empty, it can then serve as the direct cause for initial awakening; thus “non-empty” establishes the meaning of “cause.” > From “Because all \[dharmas\]” onward, it explains the meaning of “mirror.” That is, all dharmas have no separate essence outside of this mind, just as forms can appear within a mirror. Saying “they do not go out” clarifies that the mind depends on perfuming to transform and manifest all dharmas, and cannot manifest them on its own without depending on perfuming. Because the transformed dharmas do not go outside the mind. Saying “they do not enter” means that the mind transforms and manifests all dharmas according to perfuming, but defiled and pure dharmas do not enter from outside, and the manifested forms do not defile the essence. Saying “they are not lost” means that although these mirror-images do not go out from the ultimate or enter from outside, neither do they lose the dependent origination of what is manifested. For although it manifests the marks of objects, it does not lose the ultimate. Saying “they are not destroyed” means that dharmas arise from the ultimate; not being different from suchness, their nature is identical with the ultimate, and thus they cannot be destroyed. Even though they may exist or not exist, arise or terminate according to conditions, the ultimate is indestructible. “Permanently abiding in the one mind” integrates marks into the same essence. From “Because all” onward, it explains the reason for this identity. Because the dharmas of dependent origination manifest in the mind without going out, etc., they have no separate essence; having no separate essence, they are fundamentally equal and not different from suchness. Therefore, it says “permanently abiding in the one mind,” and so forth. > Furthermore, from “And all” onward, it explains the meaning of perfuming. Because of the purity of its nature, it can manifest defiled dharmas; although it manifests defiled dharmas, it cannot be defiled by them. Hence it says, “it cannot be defiled by defiled dharmas.” Because it is fundamentally undefiled, now it does not have a beginning of purity. Because the wisdom of original awakening has never shifted, it says, “the essence of wisdom is unmoving.” In this original awakening, not only is there no defilement, but inborn virtues are not lacking; hence it says, “replete with the untainted.” This very pure virtue can perfume sentient beings, causing them to weary of birth and death and joyfully seek nirvāṇa; hence it says, “perfuming sentient beings.” > — English (machine translation) (machine translation) - [Previous: 1.101](https://indike.org/pramana/in.bauddha.taisho.2813.1.101) - [Next: 1.103](https://indike.org/pramana/in.bauddha.taisho.2813.1.103) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2813.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2813~en-mt.1.102) — English, machine translation ## Linked texts (3) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.2.185) — Classical Chinese - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.3.26) — Classical Chinese - [起信論註](https://indike.org/pramana/in.bauddha.taisho.2815.1.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2813.1.102](https://indike.org/pramana/in.bauddha.taisho.2813.1.102) · Pramāṇa