[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) › 3.26 # 大乘起信論廣釋卷第三．四．五 3.26 大乘起信論廣釋卷第三．四．五 3.26 - **Language:** Classical Chinese ### [3.26](https://indike.org/pramana/in.bauddha.taisho.2814.3.26) 論。二者因熏至熏眾生故　釋曰。因熏習鏡者。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。於中現法亦如虛空。文略不舉虛空之義。故新論云。真實不空大義清淨如虛空明鏡。下辨相中文有三節。謂如實不空者。出因體也。以是萬德真實體故。故新論云。謂一切法圓滿成就無能壞性。由不空故方作正因故。不空者成因義也。一切世間下釋其鏡義。謂一切法悉起覺中。猶如鏡中能現影也。言不出者。待緣力現不能自出所現諸法不出心外。如鏡無質影不自出而所現影不出鏡故。言不入者心隨熏現不從外入。所現諸法不染真體。如鏡變影不從外入。雖現染影不染鏡故。言不失者。雖無出入不失緣起。雖現諸法不失自真。如影非出入不失所現影。雖現諸影像不失鏡本故。言不壞者。所現同真非可對。謂隨緣有無非可破滅。如影同鏡非可異除。隨質有無非可破故。新論所言不滅不壞唯得此義無不失義。常住一心者。會相同體以一切等釋同所由。以緣起法心隨緣現無出等故。離心無體。本來平等即是真也。如影緣現無出入等離鏡無故即是鏡也。又一切下釋熏習義。謂性淨故現染不染。亦以現染返顯性淨。既由現染方成不染。故云染法所不能染。以本無染今無始瀞故。本覺智未曾移動。亦由現染故云智體不動。非但無染為體。亦由淨德無少故云具足無漏。即此淨德內熏眾生令起厭求之心。故云熏眾生也。故勝鬘云。由有如來藏能厭生死樂求涅槃。十佛性中是業性故。能熏妄心起厭求等。 > \[Treatise:\] Second is the mirror of causal perfuming, \[because it is truly not empty, all mundane realms appear within it; they do not emerge, do not enter, are not lost, and are not destroyed; it constantly abides in the one mind, because all dharmas are just the nature of reality; moreover, it cannot be defiled by defiled dharmas, the substance of its cognition is motionless, and it is fully endowed with uncontaminated virtues,\] perfuming sentient beings. \[Commentary:\] "The mirror of causal perfuming" introduces its name. What can generate the fruit of awakening is called the "cause." Because this can inwardly perfume, it is called "perfuming." Because it can manifest all dharmas, it is called a "mirror." Dharmas appearing within it are also like empty space; the text abbreviates and does not mention the meaning of empty space. Hence the new translation says: "The great meaning of the truly not empty, pure like empty space and a bright mirror." Below, in distinguishing its characteristics, the text has three sections. "Truly not empty" sets forth the substance of the cause, because it is the true substance of the myriad virtues. Hence the new translation says: "It refers to the nature of all dharmas being completely accomplished and indestructible." Because it is not empty, it can serve as the primary cause; thus "not empty" establishes the meaning of the cause. From "all mundane realms" downward explains the meaning of "mirror": all dharmas arise within awakening, just like reflections appearing within a mirror. Saying "they do not emerge" means that, depending on the power of conditions to appear, they cannot emerge on their own, and the manifested dharmas do not go outside the mind; just as when a mirror lacks an object, reflections do not emerge on their own, and yet the manifested reflections do not go outside the mirror. Saying "they do not enter" means that the mind manifests following perfuming and does not enter from outside; the manifested dharmas do not defile the true substance; just as when a mirror transforms reflections, they do not enter from outside, and although it manifests defiled reflections, they do not defile the mirror. Saying "they are not lost" means that although there is no emerging or entering, dependent origination is not lost; although it manifests all dharmas, it does not lose its own truth; just as reflections neither emerge nor enter yet do not lose the reflections that are manifested, and although it manifests all images, it does not lose the original mirror. Saying "they are not destroyed" means that what is manifested is identical to the true and cannot be opposed; that is, its existence or nonexistence following conditions cannot be destroyed; just as reflections are identical to the mirror and cannot be removed separately, and cannot be destroyed according to the existence or nonexistence of the object. The new translation's saying "neither ceasing nor destroyed" captures only this meaning and lacks the meaning of "not lost." "Constantly abides in the one mind" gathers characteristics into the same substance, using "all \[dharmas are just the nature of reality\]" and so forth to explain the reason for this identity: because dependently originated dharmas are manifested by the mind following conditions without emerging and so forth, apart from the mind they have no substance; being originally equal, they are just the true; just as reflections appear from conditions without emerging or entering, and having no reality apart from the mirror, they are just the mirror. Furthermore, from "moreover, all \[defiled dharmas\]" downward explains the meaning of "perfuming": because its nature is pure, it manifests defilement without being defiled, and it also inversely reveals its natural purity by manifesting defilement. Since only by manifesting defilement is non-defilement accomplished, it is said that "it cannot be defiled by defiled dharmas." Because it was originally without defilement, it has now no beginning of purity; the cognition of original awakening has never moved; also because it manifests defilement, it is said that "the substance of its cognition is motionless." Not only does it have non-defilement as its substance, but also because its pure virtues are not deficient in the least, it is said to be "fully endowed with uncontaminated \[virtues\]." These very pure virtues inwardly perfume sentient beings, causing them to generate a mind of revulsion and aspiration; hence it is said to "perfume sentient beings." Thus the Śrīmālādevī-sūtra says: "Because of the existence of the tathāgatagarbha, one can feel revulsion toward saṃsāra and joyfully seek nirvāṇa." Among the ten buddha-natures, this is the functional nature; hence it can perfume the deluded mind to give rise to revulsion, aspiration, and so forth. > — English (machine translation) (machine translation) - [Previous: 3.25](https://indike.org/pramana/in.bauddha.taisho.2814.3.25) - [Next: 3.27](https://indike.org/pramana/in.bauddha.taisho.2814.3.27) - [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.3.26) — English, machine translation ## Linked texts (2) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.102) — 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.2814.3.26](https://indike.org/pramana/in.bauddha.taisho.2814.3.26) · Pramāṇa