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# 大乘起信論廣釋卷第三．四．五 4.67

大乘起信論廣釋卷第三．四．五 4.67

- **Language:** Classical Chinese

### [4.67](https://indike.org/pramana/in.bauddha.taisho.2814.4.67)

論。一切凡夫至畢竟常恒　釋曰。次別釋二大之義。於中二大即分為二。此初體大。人雖就位以優劣。以體隨人未曾增減。非前際生等者。釋不增減所以。前際不生故無增。後際不滅故無滅。即凡位為前際佛位為後際也。畢竟常恒者。釋不生滅義常。故前際不生。恒故後際不滅。既常恒故。從凡至佛其體畢竟無變異。

> \[Treatise:\] In all ordinary beings, \[śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas, it neither increases nor decreases; it is not born in the prior limit and does not cease in the posterior limit;\] it is ultimately eternal and constant.  
> \[Commentary:\] Next is the separate explanation of the meaning of the two greatnesses. Within this, the two greatnesses are divided into two. This is the first, the greatness of substance. Although persons are graded as superior or inferior according to their stages, the substance, following the person, has never increased or decreased. "It is not born in the prior limit," and so forth, explains the reason for neither increasing nor decreasing: because it is not born in the prior limit, there is no increase; because it does not cease in the posterior limit, there is no cessation. That is, the ordinary stage is the prior limit, and the buddha stage is the posterior limit. "Ultimately eternal and constant" explains the meaning of neither arising nor ceasing: because it is eternal, it is not born in the prior limit; because it is constant, it does not cease in the posterior limit. Since it is eternal and constant, from ordinary beings to buddhas, its substance is ultimately without alteration.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.4.67) — English, machine translation

## Linked texts (1)

- [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.45) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.67](https://indike.org/pramana/in.bauddha.taisho.2814.4.67) · Pramāṇa
