[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) › 4.104 # 大乘起信論廣釋卷第三．四．五 4.104 大乘起信論廣釋卷第三．四．五 4.104 - **Language:** Classical Chinese ### [4.104](https://indike.org/pramana/in.bauddha.taisho.2814.4.104) 論。所謂從本至遍一切處　釋曰。此別成也。文中總別有其三節。謂從本來色心不二者。總標所現色不異心。謂從因本至果以來據異而言色心不二。既因中色以心為體故。報化色不異真心。如水起波波性即水。以色性即智等者。明色即心顯前不二。以彼報化色之本性即是本覺心智性故。而彼報化舉體是智。色相都盡但云智身。如波即濕波盡是水。故新論云。以色本性智心自性說名智身。以智性即色等者。明心即色顯前不二。以本覺智真心自性名是報化色之體故。說此心智名為法身。報化色法依止體故。故新論云。以心本性即色自性說名法身。遍一切處有其二義。謂此智性即色體故法身遍於一切色處。如水遍在一切波中。又謂。法身遍一切故所現色相亦遍一切。如波隨水亦遍一切。故新論云。依於法身所現色身遍一切處。 > \[Treatise:\] That is to say, from the beginning, form and mind are non-dual... pervasively throughout all places. \[Commentary:\] This is the specific substantiation. In the text, general and specific comprise three clauses. "That is to say, from the beginning, form and mind are non-dual" generally indicates that the manifested form is not different from mind: from the causal origin to the fruition, speaking in terms of differences, form and mind are non-dual. Since form in the cause takes mind as its substance, the form of the saṃbhoga\[kāya\] and nirmāṇa\[kāya\] is not different from the true mind, just as water gives rise to waves, and the nature of waves is precisely water. "Because the nature of form is precisely cognition," and so forth, clarifies that form is mind, demonstrating the preceding non-duality: because the original nature of the form of that saṃbhoga\[kāya\] and nirmāṇa\[kāya\] is precisely the cognitive nature of the mind of original awakening, the entirety of that saṃbhoga\[kāya\] and nirmāṇa\[kāya\] is cognition. When physical marks are completely exhausted, it is simply called the "body of cognition," just as waves are moisture, and when waves cease, they are entirely water. Thus the new translation of the treatise says: "Because the original nature of form is the intrinsic nature of the cognitive mind, it is called the body of cognition." "Because the nature of cognition is precisely form," and so forth, clarifies that mind is form, demonstrating the preceding non-duality: because the intrinsic nature of the true mind of original awakening's cognition is named the substance of the form of the saṃbhoga\[kāya\] and nirmāṇa\[kāya\], this mental cognition is called the dharmakāya, being the relying substance of the form-dharmas of the saṃbhoga\[kāya\] and nirmāṇa\[kāya\]. Thus the new translation of the treatise says: "Because the original nature of mind is precisely the intrinsic nature of form, it is called the dharmakāya." "Pervasively throughout all places" has two meanings: because this nature of cognition is precisely the substance of form, the dharmakāya pervades all places of form, just as water is pervasive in all waves; furthermore, because the dharmakāya pervades everything, the manifested physical marks also pervade everything, just as waves follow water in also pervading everything. Thus the new translation of the treatise says: "Relying on the dharmakāya, the manifested physical body pervades all places." > — English (machine translation) (machine translation) - [Previous: 4.103](https://indike.org/pramana/in.bauddha.taisho.2814.4.103) - [Next: 4.105](https://indike.org/pramana/in.bauddha.taisho.2814.4.105) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2814.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.4.104) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.239) — Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.82) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.104](https://indike.org/pramana/in.bauddha.taisho.2814.4.104) · Pramāṇa