[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) › 4.74 # 大乘起信論廣釋卷第三．四．五 4.74 大乘起信論廣釋卷第三．四．五 4.74 - **Language:** Classical Chinese ### [4.74](https://indike.org/pramana/in.bauddha.taisho.2814.4.74) 論。復以何義至生滅相示　釋曰。下顯二而差別。於中有二。先略。後廣。此初也。文中四句。分為二節。上對疑辨下對釋遣。既其不二。以何說別。以依生滅恒沙染法返示淨德。恒沙差別但舉染本但言業識。據實通則一切染也。故新論云依業識等諸生滅相而立等也。若爾佛果應無淨德。以無能對表示染故。答。謂治染已佛果功德與真一味不可分□雖不可說然非無也。若不爾者。豈離染時真如即是無常等耶。即依是義而經說云。如來智慧無所不至。具足在於眾生身中。眾生若離妄根垢縛。具見佛智在其身中。故雖治染德不無也。 > \[Treatise:\] Furthermore, by what meaning \[is it spoken of as differentiated? It is demonstrated through\] the characteristics of arising and ceasing \[of karmic consciousness\]. \[Commentary:\] Below shows that the non-dual involves differentiation. In this there are two parts: first brief, then extensive. This is the first. In the text are four clauses, divided into two sections: the upper resolves the doubt, and the lower explains and dispels it. Since it is non-dual, on what basis is differentiation spoken of? It is by relying on the defiled dharmas of arising and ceasing, which are like the sands of the Ganges, to contrastively demonstrate the pure virtues. Among the differences as numerous as the sands of the Ganges, it only raises the root of defilement, speaking merely of karmic consciousness; but in fact, generally speaking, it includes all defilements. Thus the new translation states: "established by relying on all characteristics of arising and ceasing such as karmic consciousness", and so forth. If so, then the Buddha-fruit should lack pure virtues, because there would be no defilements to contrastively demonstrate them. Answer: When defilements have been remedied, the virtues of the Buddha-fruit and the truth share a single taste and cannot be divided \[...\]; although unspeakable, yet they are not non-existent. Were it not so, could it be that when free from defilement, tathatā would be impermanent and so forth? Relying on this meaning, a sūtra states: "The wisdom of the Tathāgata reaches everywhere; it is fully present within the bodies of sentient beings. If sentient beings are free from the defiled fetters of the false roots, they will fully see the Buddha's wisdom within their own bodies." Therefore, although defilements are remedied, the virtues are not non-existent. > — English (machine translation) (machine translation) - [Previous: 4.73](https://indike.org/pramana/in.bauddha.taisho.2814.4.73) - [Next: 4.75](https://indike.org/pramana/in.bauddha.taisho.2814.4.75) - [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.4.74) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.52) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.74](https://indike.org/pramana/in.bauddha.taisho.2814.4.74) · Pramāṇa