[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) › 4.140 # 大乘起信論廣釋卷第三．四．五 4.140 大乘起信論廣釋卷第三．四．五 4.140 - **Language:** Classical Chinese ### [4.140](https://indike.org/pramana/in.bauddha.taisho.2814.4.140) 論。復次究竟至自相可說　釋曰。次下第二顯究竟離。於中有二。初約法明謂。後會釋伏疑。前中亦二。初約法總斷。後舉廣類求此初也。前明伏道。伏除邪執名為對治。今明斷道。永離妄執云究竟離。總舉執緣顯無自性。所執無故能執不生。心無所依自能解脫。故言復次究竟離等。染法淨法皆相待者。如長短等相待假立故無自相而可說也。是故中論依此頌云。若法待因成。是法還成待。今則無因待亦無所成。今則無因待。亦無所成法。 > \[Treatise:\] Furthermore, to be ultimately \[free from deluded attachments, one should know that defiled and pure dharmas are all mutually relative and have no\] self-characteristics that can be spoken of— > \[Commentary:\] "Explication": Next, the second part shows ultimate freedom. In this there are two parts: first, clarifying the meaning in terms of dharmas; second, harmonizing and explaining hidden doubts. The former also has two parts: first, a general severance in terms of dharmas; second, adducing broad categories to examine them. This is the first. Previously it clarified the path of subduing: subduing and eliminating evil attachments is termed an antidote. Now it clarifies the path of severing: being forever free from deluded attachments is called ultimate freedom. Broadly bringing up the conditions of attachment, it shows they lack self-nature. Because what is grasped is non-existent, that which grasps does not arise; with the mind having nothing to rely on, it naturally attains liberation. Hence it says, "Furthermore, to be ultimately free...", and so forth. That defiled dharmas and pure dharmas are all mutually relative is like long and short being established provisionally in mutual relation; hence they have no self-characteristics that can be spoken of. Therefore the \*Mūlamadhyamakakārikā\*, relying on this, says in verse: "If a dharma is established dependent on a cause, that dharma in turn becomes dependent. Now there is no cause or dependence, nor is there any dharma that is established." > — English (machine translation) (machine translation) - [Previous: 4.139](https://indike.org/pramana/in.bauddha.taisho.2814.4.139) - [Next: 4.141](https://indike.org/pramana/in.bauddha.taisho.2814.4.141) - [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.4.140) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.291) — Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.117) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.140](https://indike.org/pramana/in.bauddha.taisho.2814.4.140) · Pramāṇa