[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) › 4.10 # 大乘起信論廣釋卷第三．四．五 4.10 大乘起信論廣釋卷第三．四．五 4.10 - **Language:** Classical Chinese ### [4.10](https://indike.org/pramana/in.bauddha.taisho.2814.4.10) 論。不了一法至究竟離故　釋曰。上顯緣起體相義竟。下重料簡。於中有三。初辨上無明約治料簡。次釋相應義。後顯染無明成二礙義。此初也。前言心淨而有無明。欲顯此相。故次文云　達一法界心不相應等。即是釋前有無明句。今更約治料簡麁細故。言不了一法界義等。然此無明有麁有細。謂名生得作得住地以分別者如道得故。以俱生者生便得故。此二皆有種及現行。若三賢位得無相觀。亦能折伏下別現行故。言信相應地觀察學斷。若入初地永斷無種。從此已知至十地半漸斷俱生。若種若現故言入淨心地隨分得離。即初地上總名淨心。各有所離故名隨分。若至佛地麁細種習一切無餘。名究竟離。故諸經論分所智障為十一種。十一地斷。此言淨心隨分離者。即是十地各離一障。以文略故言中含耳。不爾無明則唯一種。寧於十地隨分離耶。 > Treatise: "Not comprehending the one realm of phenomena \[…\] because of leaving it ultimately behind." / Commentary: The explanation of the substance and marks of conditioned arising above is concluded. Below is a re-examination, within which there are three parts: first, distinguishing the avidyā above in terms of its antidotes; next, explaining the meaning of association; later, revealing that defilement and avidyā constitute the two obstructions. This is the first. Previously it was said that the mind is pure yet there is avidyā; wishing to reveal this mark, the subsequent text said: "Not comprehending the one realm of phenomena, the mind is unassociated," which explains the prior phrase "there is avidyā." Now, re-examining the coarse and subtle in terms of antidotes, it says: "The meaning of not comprehending the one realm of phenomena," etc. However, this avidyā has both coarse and subtle: that is, it is called inborn, acquired, and abode ground. The discriminative kind is attained through the path, while the co-arising kind is attained at birth. Both of these possess seeds and manifestations. If at the stage of the three grades of worthies one attains signless contemplation, one can also suppress the lower discriminative manifestations; hence it says: "at the stage associated with faith, one observes, practices, and severs." Entering the first bhūmi, one permanently severs the non-existent seeds; from this point onward, up to the tenth bhūmi, one gradually severs the co-arising kind, both seeds and manifestations; thus it says: "entering the ground of pure mind, one is able to leave it behind according to one's portion." The first bhūmi and above are collectively called the pure mind; each has what it abandons, hence it is called "according to one's portion." Reaching the buddha-ground, coarse and subtle seeds and habituations are completely eliminated without remainder, which is called "leaving it ultimately behind." Thus various sūtras and treatises divide the cognitive obstruction into eleven kinds, severed across eleven grounds. What is said here of "pure mind leaving it behind according to one's portion" means that the ten bhūmis each leave behind one obstruction; because the text is abbreviated, it is implicit in the words. Were it not so, avidyā would be of only one kind, so how could it be left behind according to one's portion across the ten bhūmis? > — English (machine translation) (machine translation) - [Previous: 4.9](https://indike.org/pramana/in.bauddha.taisho.2814.4.9) - [Next: 4.11](https://indike.org/pramana/in.bauddha.taisho.2814.4.11) - [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.4.10) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.161) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.10](https://indike.org/pramana/in.bauddha.taisho.2814.4.10) · Pramāṇa