[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) › 5.105 # 大乘起信論廣釋卷第三．四．五 5.105 大乘起信論廣釋卷第三．四．五 5.105 - **Language:** Classical Chinese ### [5.105](https://indike.org/pramana/in.bauddha.taisho.2814.5.105) 論。應觀世間至無一可樂　釋曰。此觀不淨除淨倒也。依智度論。今觀此身始終應作五種不淨。一種子不淨。二依處不淨。三自體不淨。四所說不淨。五□□不淨。由此觀故身無可樂。新論更加煩惱和雜。此即明其不淨因也。此除四倒名法相觀。除前第一心沈沒失。新論此下更加觀察相心見倒。故彼文云。觀諸凡愚所見諸法。於無物中妄計為有。觀察一切從緣生法。皆如幻等畢竟無實。觀第一義非心所行。不可譬喻不可言說（釋云）謂觀凡愚於無計有故除見倒。觀緣生法無實體故能除相倒。觀第一義非心所行能除心倒。此即通前是除七倒。皆屬第一法相觀。□□者廣略不相違也。 > \[Treatise:\] They should contemplate all bodies in the world \[as impure, mixed with filth,\] with not a single thing delightful. > \[Commentary:\] This contemplates impurity to eliminate the inversion of purity. According to the Dazhidulun, now contemplating this body from beginning to end, one should make five kinds of impurity: first, impurity of seed; second, impurity of dwelling place; third, impurity of intrinsic substance; fourth, impurity of what is excreted; fifth, \[…\] impurity. Due to this contemplation, the body has nothing delightful. The new treatise further adds "mixed with afflictions", which clarifies the causes of impurity. This elimination of the four inversions is called the contemplation of the characteristics of dharmas, which eliminates the first fault mentioned earlier of the mind sinking into depression. Below this, the new treatise further adds the contemplation of the inversions of mark, mind, and view. Thus that text states: "Contemplate the various dharmas seen by ordinary fools as falsely imagined as existent where there is no thing; contemplate all dharmas produced from conditions as all like illusions and ultimately unreal; contemplate the ultimate truth as not that which is navigated by the mind, beyond metaphor and beyond verbal expression." (The commentary states:) Saying "contemplating ordinary fools imagining existence where there is none" eliminates the inversion of views. Contemplating conditioned dharmas as lacking substantial essence can eliminate the inversion of marks. Contemplating the ultimate truth as not navigated by the mind can eliminate the inversion of mind. This, combined with the preceding, amounts to eliminating seven inversions, all belonging to the first contemplation of the characteristics of dharmas. \[…\] The extensive and brief do not contradict each other. > — English (machine translation) (machine translation) - [Previous: 5.104](https://indike.org/pramana/in.bauddha.taisho.2814.5.104) - [Next: 5.106](https://indike.org/pramana/in.bauddha.taisho.2814.5.106) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2814.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.5.105) — English, machine translation ## Linked texts (3) - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.6.99) — Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.223) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-siksananda.2.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.5.105](https://indike.org/pramana/in.bauddha.taisho.2814.5.105) · Pramāṇa