[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) › 1.81 # 大乘起信論略述 1.81 大乘起信論略述 1.81 - **Language:** Classical Chinese ### [1.81](https://indike.org/pramana/in.bauddha.taisho.2813.1.81) 論。此義云何至是不覺故　述曰。次下第二釋成其義。於中有二。初正寄四相顯其四位。後引經釋成心源無念。前中覺四相位分為四。此初覺滅相位也。此義云何者。四其心源覺不覺義下舉四相釋成其義。今應先明四相之義。然後依義釋文顯位。心性本來離生滅念。而有無明動心令作生住異滅。故名四相。即九相中前之八相。謂由無明淨心起動。雖無能所見相未分。動念初起故名生相。即是第一無明業相。以其初起得生名故。由妄動故而生見相。能所取心成於麁細堅住諸執故名住相。即是轉現智相續相。所住能住法執相故。由法執故。復依異根別取異境起我我所自他異執。故名異相。即執取相計名字相。由我我所受想境故。由我執故。起惑造業能招苦果。能令淨心隱於六道。故名滅相。即是第八起業相也。能成眾生業繫苦故。既由無明動此淨心。初起生相終起滅相。而成眾生六道生死。今由本覺內熏之力。初覺滅相終覺生相。故說凡夫能覺知等。此文四節。如凡夫人者。是能覺人也。即是十信外凡夫之位。覺知前念起惡者。是所覺相。未入信位貪著生死起煩惱業而不覺知。今入信已知起惑業招苦果故定是惡也。能止後念令不起者。辨覺利益前由不覺起煩惱業。今既覺故止不造也。雖復名覺即是不覺者。結覺分齊。雖知是惡妄有制伏。未覺是夢故。是不覺。 > \[Treatise:\] "What does this mean? \[…\] because it is non-awakening." \[Commentary:\] Next, the second \[part\] explains and establishes its meaning. Here there are two: first, directly relying on the four marks to reveal their four stages; next, citing a sūtra to explain and establish that the source of the mind is devoid of thought. In the first part, the stages of awakening to the four marks are divided into four; this is the first stage of awakening to the mark of cessation. "What does this mean?" refers to the meaning of awakening and non-awakening with regard to the source of the mind, below citing the four marks to explain and establish its meaning. Now one should first clarify the meaning of the four marks, and then explain the text and reveal the stages according to the meaning. The mind-nature is fundamentally free from thoughts of arising and ceasing, yet there is avidyā that stirs the mind, causing it to produce arising, abiding, change, and cessation; hence they are called the four marks. These are the first eight marks among the nine marks. That is, due to avidyā, the pure mind is stirred: although subject and object are not yet distinct and seeing and marks are not yet divided, the stirred thought first arises, so it is named the "mark of arising"; this is the first mark, the karma mark of avidyā, named "arising" because it first arises. Due to deluded stirring, seeing and marks are produced; the mind grasping subject and object forms coarse and subtle firmly abiding attachments, so it is named the "mark of abiding"; these are the marks of the perceiver, the appearing, wisdom, and continuity, because they are marks of grasping at dharmas, both what abides and that which abides. Due to the grasping at dharmas, relying further on different faculties, one separately grasps different objects and gives rise to disparate attachments to self and what belongs to self, self and other; hence it is named the "mark of change"; these are the marks of attachment and reckoning of names, because of the objects of sensation and conceptualization of self and what belongs to self. Due to the grasping at self, one gives rise to afflictions and creates karma that brings about suffering results, causing the pure mind to be concealed within the six destinies; hence it is named the "mark of cessation"; this is the eighth mark, the mark of generating karma, because it brings about sentient beings' suffering bound by karma. Since avidyā stirs this pure mind, it initially gives rise to the mark of arising and ultimately gives rise to the mark of cessation, thereby bringing about sentient beings' cyclic existence in the six destinies. Now, through the power of internal perfuming of original awakening, one initially awakens to the mark of cessation and ultimately awakens to the mark of arising; therefore, it says that an ordinary being can awaken and know, etc. This passage has four clauses. "Like an ordinary person": this is the person capable of awakening, namely, the stage of an external ordinary person prior to the ten faiths. "Awakening and knowing that the preceding thought gave rise to evil": this is the mark that is awakened to. Before entering the stage of faith, being covetously attached to cyclic existence, one gives rise to affliction and karma without awakening or knowing; now, having entered faith, knowing that the arising of afflictions and karma brings about suffering results, they are definitely evil. "Being able to halt the succeeding thought and prevent it from arising": this distinguishes the benefit of awakening. Formerly, due to non-awakening, one produced afflictions and karma; now, having awakened, one halts and does not generate them. "Although it is called awakening, it is just non-awakening": this concludes the scope of awakening. Although knowing it is evil and deludedly subduing it, one has not yet awakened to the fact that it is a dream; therefore, it is non-awakening. > — English (machine translation) (machine translation) - [Previous: 1.80](https://indike.org/pramana/in.bauddha.taisho.2813.1.80) - [Next: 1.82](https://indike.org/pramana/in.bauddha.taisho.2813.1.82) - [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.1.81) — English, machine translation ## Linked texts (2) - [起信論註](https://indike.org/pramana/in.bauddha.taisho.2815) — Classical Chinese - [大乘起信論別記](https://indike.org/pramana/in.bauddha.taisho.1845.1.51) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2813.1.81](https://indike.org/pramana/in.bauddha.taisho.2813.1.81) · Pramāṇa