[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) › 5.32 # 大乘起信論廣釋卷第三．四．五 5.32 大乘起信論廣釋卷第三．四．五 5.32 - **Language:** Classical Chinese ### [5.32](https://indike.org/pramana/in.bauddha.taisho.2814.5.32) 論。證發心者至菩薩究竟地　釋曰。以下第三明證發心。於中有三。初明發心體。次顯發心相。後辨成滿德。初中有三。先標證位。次辨證體。後明證因。此初也。謂從初地至第十地。證得真如發真心故。由證正智發後得智。由證後智發大悲故。有義。證者契合之義。正智契真名為證故。有義。不然。非能所故。謂以何法契合真如。離真別有能證智者。非法性義法相宗故。應言證者是體會義。謂心隨重妄起諸念。念盡歸源故名為證。即真體顯名證正智。真用顯發名證後智。無別二智而為能證。不爾始覺異於本覺。與上諸文極相返故。 > The treatise states: "Aspiration through realisation... the ultimate stage of a bodhisattva." Commentary: Below is the third \[section\]: clarifying the aspiration through realisation. In this there are three parts: first, clarifying the substance of the aspiration; next, revealing the characteristics of the aspiration; finally, discerning the virtues of its completion. In the first part there are three: first, marking the stages of realisation; next, discerning the substance of realisation; finally, clarifying the causes of realisation. This is the first. It means that from the first bhūmi to the tenth bhūmi, through realising tathatā they arouse the true mind; through realising fundamental cognition they arouse subsequent cognition; and through realising subsequent cognition they arouse great compassion. One interpretation holds: "realisation" has the sense of accordant union: fundamental cognition according with the true is named realisation. Another interpretation holds: this is not so, because there is no subject and object. That is, by what dharma could one accord with tathatā? If there were a cognising wisdom separate from the true, that would not be the doctrine of dharmatā, but rather the Faxiang school. One should say that realisation has the sense of experiential embodiment. That is, the mind, in accordance with heavy delusion, gives rise to various thoughts; when thoughts are exhausted and return to the source, this is named realisation. The manifestation of the true substance is named realising fundamental cognition; the emerging manifestation of the true activity is named realising subsequent cognition. There are no two distinct wisdoms acting as the cognising subject. Were it not so, initial awakening would be distinct from original awakening, which would completely contradict the texts above. > — English (machine translation) (machine translation) - [Previous: 5.31](https://indike.org/pramana/in.bauddha.taisho.2814.5.31) - [Next: 5.33](https://indike.org/pramana/in.bauddha.taisho.2814.5.33) - [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.5.32) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.150) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.5.32](https://indike.org/pramana/in.bauddha.taisho.2814.5.32) · Pramāṇa