[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) › 3.32 # 大乘起信論廣釋卷第三．四．五 3.32 大乘起信論廣釋卷第三．四．五 3.32 - **Language:** Classical Chinese ### [3.32](https://indike.org/pramana/in.bauddha.taisho.2814.3.32) 論。以有不覺至自相可說　釋曰。此依迷顯覺也。以有不覺妄想等者。此明妄有起淨之功。若離不覺之心等者。此明真有待妄之義。良以依真之妄方能顯真。隨妄之真還待妄顯。略說雖然。而廣說者無明熏真所起分別。由此妄想能知名義故。對此妄說真覺名。然其真覺名體其真妄相待立名。直就真體都無名相。若離不覺無所待故無顯說真覺自相故。下文云。染法淨法悉皆相待。無相可說。此中意說。若離所待能待亦無能所寂靜。終不可說覺與非覺。故楞伽偈云。遠離覺所覺。 > \[Treatise:\] Because there is the deluded thinking of non-awakening, \[one can know the meaning of true awakening; if separated from the mind of non-awakening, then there is no self-characteristic of true awakening that can be spoken of.\] \[Commentary:\] This reveals awakening in reliance on delusion. "Because there is the deluded thinking of non-awakening" and so forth explains that delusion has the function of initiating purity. "If separated from the mind of non-awakening" and so forth explains that the true has the sense of depending on delusion. Indeed, only delusion that relies on the true can reveal the true, and the true that follows delusion in turn depends on delusion to be revealed. Although this is briefly stated, to explain it extensively: discrimination is produced by avidyā perfuming the true; because of this deluded thinking, one can know names and meanings; hence, in contrast to this delusion, the name of true awakening is spoken of. However, as for the name and substance of true awakening, the name is established by true and delusion depending on each other; directly with regard to the true substance, there are no names or characteristics whatsoever. If separated from non-awakening, there is nothing to depend upon, so there is no self-characteristic of true awakening that can be revealed and spoken of. Hence the text below says: "Defiled dharmas and pure dharmas are all mutually dependent, and have no characteristics that can be spoken of." The intention here is to say that if separated from what is depended upon, that which depends is also nonexistent, and both subject and object become tranquil; in the end, neither awakening nor non-awakening can be spoken of. Hence the verse in the Laṅkāvatāra says: "Far removed from awakening and what is awakened." > — English (machine translation) (machine translation) - [Previous: 3.31](https://indike.org/pramana/in.bauddha.taisho.2814.3.31) - [Next: 3.33](https://indike.org/pramana/in.bauddha.taisho.2814.3.33) - [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.3.32) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.2.199) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.3.32](https://indike.org/pramana/in.bauddha.taisho.2814.3.32) · Pramāṇa