[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) › 2.163 # 大乘起信論略述 2.163 大乘起信論略述 2.163 - **Language:** Classical Chinese ### [2.163](https://indike.org/pramana/in.bauddha.taisho.2813.2.163) 論。諸佛如來至名一切種智　述曰。此舉是彰德也。文中二義。初顯智體能照諸法。由無妄見無所見故無所不見。故言諸佛離於見相無不遍也。佛心離妄歸一心源。始覺同本名心真實。然此本覺為妄法體。故云即是諸法性也。既此本覺為諸法體。妄是本覺佛之相。相現於體。體照其相。有何難了而不能知。故言自體顯照妄法。有大智用等者。後顯智用能廣利益。以同體智大力用故。起緣方便攝化眾生。既滅無明顯種智體起種智用。由是義故斷滅無明名為種智。 > \[Treatise:\] All Buddha-Tathāgatas ... is called all-seed cognition. \[Commentary:\] This raises what is right to display the virtue. In the text there are two senses: first, revealing that the essence of cognition can illumine all dharmas. Because there is no false seeing and nothing seen, there is nothing that is not seen; hence it says that the Buddhas are free from marks of seeing and there is nothing \[their cognition\] does not pervade. The Buddha mind is free from delusion and returns to the single mind-source; initial awakening being identical to the original is called the mind's reality. Yet this original awakening is the essence of delusive dharmas; hence it says, "it is the very nature of all dharmas." Since this original awakening is the essence of all dharmas, delusion is the mark of the Buddha's original awakening; when marks appear in the essence, the essence illumines their marks—what difficulty is there in understanding that it could not be known? Hence it says that its own essence reveals and illumines delusive dharmas. "Having great cognitive function" and so forth: afterwards, revealing that the function of cognition can broadly benefit \[beings\]. Through the great power and function of identical-essence cognition, it gives rise to conditioned expedient means to gather and transform sentient beings. Having extinguished avidyā, it reveals the essence of all-seed cognition and arouses the function of all-seed cognition. For this reason, the severance and extinction of avidyā is called all-seed cognition. > — English (machine translation) (machine translation) - [Previous: 2.162](https://indike.org/pramana/in.bauddha.taisho.2813.2.162) - [Next: 2.164](https://indike.org/pramana/in.bauddha.taisho.2813.2.164) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2813.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2813~en-mt.2.163) — 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.2814.5.45) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2813.2.163](https://indike.org/pramana/in.bauddha.taisho.2813.2.163) · Pramāṇa