[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) › [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814) › 3.24 # 大乘起信論廣釋卷第三．四．五 3.24 大乘起信論廣釋卷第三．四．五 3.24 - **Language:** Classical Chinese ### [3.24](https://indike.org/pramana/in.bauddha.taisho.2814.3.24) 論。復次覺體至猶如淨鏡　釋曰。次顯性靜。於中有二。初總標。後別釋。此初也。前就動門故說隨染。今約寂門而言性淨。此二本覺體既不殊。則不動而動。動而不動也。下文四義。其義既多。今先略以十門分別。一出體性。此四並以生滅門中本覺真如三大為體。而論但言覺體相者。且就因說未起用故。或體即相。非辨相大。二明染淨。此四雖就性淨而說。若約相論染。無染異。初二在纏相有染故名有垢。如後二出纏離染相故名無垢如。三辨次第。以顯染無方明性淨故。最初說如實空義。妄空德身成內熏因故。次又明因熏習義。由熏斷妄真體顯能故。次明其法出離義。依體起用作外緣熏故。後明其緣熏習義。四約佛性。此四既是性淨本覺。即是經說三佛性義。初一唯自性住後一唯至得果。因熏亦自性亦引出。法出亦引出亦至果。五辨因果。初二在因。後二在果。因中初舉因體。次舉因用。六明大義。初一唯體非相用。後一唯用非體相。因熏亦體亦相而非用。法出非用亦體亦是相。此分相門且作是說。若約鎔融。皆具三大甚明淨義。此四既是性淨本覺。雖說相染而性本淨。即初二自性淨。後二離垢淨。自性淨中。初一由妄空故。次一由具德故。離垢淨中。初顯淨體。後顯淨用。八顯大喻有四大義。猶如虛空故。虛空喻有四大義。空無一切相能含一切物。離垢顯大空示現一切物。既覺與空具四大義。故言有四大義與虛空等。九辨淨喻有四淨義。猶如明鏡喻有四淨義。空無外物體。體淨含眾像。出離諸塵垢現像為物用。由四淨義如本覺故。故論說言猶如明鏡。文中所言有四大義可與空等其如明鏡。不言淨義是譯者失。新論具故。故彼文云。有四大義清淨如虛空明鏡。又此標中具舉二喻。及下釋中唯淨鏡義亦譯者失。非本論意。新論具故。下文當辨十明同異。此中法出與前智淨皆顯法體。此中緣熏與不思業皆顯覺用既無差別。何故別開前智淨相。以始同本顯於本覺能觀之智。此法出離舉出離義。顯於本覺所觀之法。前不思業約彼始覺隨緣所現相屬智用。由其根本隨染本覺從來相關有親疎故。今此緣熏依於本覺平等所現普益法用。由其根本性淨本覺等遍一切無親疎故。此約義門且說差別。能智法等實無有異。以始同本無別體故。 > Treatise: "Furthermore, the substance of awakening… is like a pure mirror." / Commentary: Next is revealing the purity of nature. Within this there are two \[parts\]: first, the general heading; second, the distinct explanation. This is the first. Previously, taking the gate of movement, it spoke of according with defilement; now, referring to the gate of quiescence, it speaks of the purity of nature. Since the substances of these two original awakenings are not different, then it is unmoving yet moving, moving yet unmoving. / The four meanings below are quite numerous; now we will first distinguish them briefly through ten gates. / First, determining the essence: All four have as their essence the three greatnesses of original awakening and tathatā within the gate of arising and ceasing. Yet the treatise only speaks of "the substance and characteristics of awakening" because it is tentatively speaking from the perspective of the cause, before activity has arisen; or because the substance is itself the characteristic, not distinguishing the greatness of characteristics. / Second, clarifying defilement and purity: Although these four are spoken with reference to the purity of nature, if we discuss them with respect to characteristics, there is a distinction between defiled and undefiled. The first two are in bondage and their characteristics have defilement, hence they are called "tathatā with defilement"; the latter two have emerged from bondage and are free from the characteristics of defilement, hence they are called "immaculate tathatā." / Third, discerning the sequence: Because only after revealing the absence of defilement is the purity of nature clarified, it first speaks of the meaning of the truly empty. Because the body of virtues empty of delusion forms the cause of internal perfuming, it next clarifies the meaning of causal perfuming. Because through perfuming delusion is severed and the capacity of the true substance is revealed, it next clarifies the meaning of that dharma's emergence. Because based on the substance activity is initiated to serve as external condition-perfuming, it afterwards clarifies the meaning of conditional perfuming. / Fourth, regarding Buddha-nature: Since these four are the naturally pure original awakening, they are precisely the meaning of the three Buddha-natures spoken of in the sūtras. The first is exclusively the naturally abiding \[nature\]; the last is exclusively the fruit of attainment. Causal perfuming is both naturally abiding and brought forth; dharma emergence is both brought forth and reaches the fruit. / Fifth, discerning cause and fruit: The first two are in the cause, and the latter two are in the fruit. In the cause, it first adduces the causal substance, and next adduces the causal activity. / Sixth, clarifying the meaning of greatness: The first is exclusively substance, not characteristic or activity; the last is exclusively activity, not substance or characteristic. Causal perfuming is both substance and characteristic, but not activity; dharma emergence is not activity, but is both substance and characteristic. This is tentatively stated according to the gate of dividing characteristics; if spoken in terms of interpenetration, each fully possesses the three greatnesses and extremely luminous purity. / \[Seventh\], the meaning of purity: Since these four are the naturally pure original awakening, although their characteristics are said to be defiled, their nature is originally pure. That is, the first two are naturally pure, and the latter two are pure through freedom from stain. Within natural purity, the first is due to being empty of delusion, and the next is due to being endowed with virtues. Within purity through freedom from stain, the first reveals the pure substance, and the latter reveals the pure activity. / Eighth, revealing the great metaphor: It has four great meanings, like empty space. The metaphor of empty space has four great meanings: being empty of all characteristics, being able to contain all things, emerging from stain to reveal the great void, and manifesting all things. Since awakening and space possess the four great meanings, it says "it has four great meanings equal to empty space." / Ninth, discerning the metaphor of purity: It has four meanings of purity, like a clear mirror. The metaphor of a clear mirror has four meanings of purity: being empty of the substance of external things, its substance being pure and containing multiple images, emerging from all dust and defilement, and manifesting images for the use of things. Because the four meanings of purity are like original awakening, the treatise says "it is like a clear mirror." As for the text saying "it has four great meanings that can be compared to space, which are like a clear mirror," its failure to mention the meaning of purity is a translator's error; the new translation possesses it. Thus that text says: "It has four great meanings, pure like empty space and a clear mirror." Furthermore, in this heading both metaphors are fully adduced, whereas in the explanation below there is only the meaning of the clear mirror; this is also a translator's error, not the intention of the root treatise, for the new translation possesses both, as will be distinguished below. / Tenth, clarifying identity and difference: Here, dharma emergence and the previous wisdom-purity both reveal the substance of the Dharma. Here, conditional perfuming and inconceivable karma both reveal the activity of awakening. Since there is no difference, why are they differentiated? The previous characteristic of wisdom-purity, through initial \[awakening\] being identical with the original, reveals the contemplating wisdom of original awakening; this emergence of the Dharma, adducing the meaning of emergence, reveals the contemplated Dharma of original awakening. The previous inconceivable karma, regarding that initial awakening manifesting in accordance with conditions, belongs to the activity of wisdom; because its root, original awakening according with defilement, has always been related, there are degrees of closeness and distance. Now this conditional perfuming, based on what is manifested equally by original awakening, universally benefits the activity of the Dharma; because its root, the naturally pure original awakening, equally pervades everything, it is without closeness or distance. This is tentatively speaking of distinction according to the gate of meanings; the active wisdom and the Dharma, etc., are in reality without difference, because initial \[awakening\] being identical with the original has no separate substance. > — English (machine translation) (machine translation) - [Previous: 3.23](https://indike.org/pramana/in.bauddha.taisho.2814.3.23) - [Next: 3.25](https://indike.org/pramana/in.bauddha.taisho.2814.3.25) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2814.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.3.24) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.100) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.3.24](https://indike.org/pramana/in.bauddha.taisho.2814.3.24) · Pramāṇa