[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) › 1.161 # 大乘起信論略述 1.161 大乘起信論略述 1.161 - **Language:** Classical Chinese ### [1.161](https://indike.org/pramana/in.bauddha.taisho.2813.1.161) 論。不了一法至究竟離故　述曰。上顯緣起體相義竟。下重料簡。於中有三。初辨上無明約治料簡。二釋上相應不相應義。三顯染無明成二礙義。此初也。欲顯無明麁細之相故重約治而為料簡。謂前所言不了一法無明義者。有麁有細。謂分別細謂俱生。俱生復有十種麁細。合前分別為十一種。即餘處說十一種障。寧知如是麁細差別。以起治道有差別故。謂三賢位能起比觀但能折伏分別現行。故言信相應地觀察學斷。若入初地斷分別種。從此已上地地各斷俱生一品。故言入淨心地隨分得離。若至佛地麁細現種一切無餘。名究竟離。 > The treatise says: "Because of failing to comprehend the single realm of reality \[…\] because of definitively abandoning it." Dankuang explains: Having finished revealing the meaning of the essence and characteristics of conditioned arising above, next he re-examines them. In this there are three parts: first, distinguishing the above avidyā by examining it in terms of antidotes; second, explaining the above meanings of concorded and unconcorded; third, revealing the meaning of defilement and avidyā constituting the two hindrances. This is the first. Wishing to reveal the coarse and subtle characteristics of avidyā, he re-examines it in terms of antidotes. That is, the meaning of avidyā that fails to comprehend the single realm of reality mentioned before has both coarse and subtle: the discriminating is \[coarse\], the innate is subtle. The innate also has ten kinds, coarse and subtle, which combined with the preceding discriminating makes eleven kinds; these are what are elsewhere called the eleven kinds of hindrances. How does one know such coarse and subtle distinctions? Because the antidotal paths that arise have distinctions. The three stages of worthiness can give rise to comparative contemplation and are only able to subdue the active manifestations of discrimination; therefore it is said that "on the stage of concordance with faith, by observing, one learns to abandon it." When entering the first bhūmi, one severs the seeds of discrimination. From here upward, stage by stage, one severs one grade of the innate, and therefore it is said that "entering the stage of the pure mind, one is able to abandon it according to one's share." Arriving at the Buddha stage, coarse and subtle, active manifestations and seeds, are completely without remainder, which is called "definitively abandoning it." > — English (machine translation) (machine translation) - [Previous: 1.160](https://indike.org/pramana/in.bauddha.taisho.2813.1.160) - [Next: 1.162](https://indike.org/pramana/in.bauddha.taisho.2813.1.162) - [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.1.161) — English, machine translation ## Linked texts (1) - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.4.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2813.1.161](https://indike.org/pramana/in.bauddha.taisho.2813.1.161) · Pramāṇa