[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) › 5.87 # 大乘起信論廣釋卷第三．四．五 5.87 大乘起信論廣釋卷第三．四．五 5.87 - **Language:** Classical Chinese ### [5.87](https://indike.org/pramana/in.bauddha.taisho.2814.5.87) 論。真如三昧至漸漸微薄　釋曰。此顯內定是正也。真如三昧不住等者。此顯在定能順真體離二取相。要離二相入真三昧。是故不起能見真心。乃至不起所得真相。故新本言離一切相入真三昧。心相既離。真相亦盡。無異見等。乃至已下後顯出定。能順真用。真用有二。所謂損益。由定契真益。真淨用故。出定時勤修善品。亦示慢善而為垢障。故言出定亦無懈慢。故新本言。殊勝善根隨順相續。離諸障離起大精進恒無斷等。由順真用損惑種力故。出定時現惑不起。故言煩漸漸微薄。故新本言。從於定起諸見煩惱皆不現行。以三昧力壞種故。由修此定有損益力得入種姓不退位中即損力益能轉道也。 > Treatise: "The samādhi of tathatā... \[down to\] ...gradually become slight and thin." Commentary: This reveals that internal concentration is correct. "In the samādhi of tathatā, one does not abide..." and so forth: this reveals that while in concentration, one is able to accord with the true substance and leave behind the marks of the two graspings. One must be free from the two marks to enter true samādhi; therefore, the true mind of the active seer does not arise, down to the attained true mark does not arise. Therefore, the new version says: "Leaving all marks behind, one enters true samādhi." When the marks of the mind are left behind, the true mark is also exhausted, without different views and so forth. From "down to..." onward, it subsequently reveals that when emerging from concentration, one is able to accord with true activity. True activity is twofold, namely decreasing and increasing. Because concentration accords with truth and increases true and pure activity, when emerging from concentration one diligently cultivates wholesome factors, and it also shows that conceit regarding the good is a defiling obstacle; therefore, it says "emerging from concentration, there is also neither laxity nor conceit." Therefore, the new version says: "Distinctive roots of goodness accord and continue, free from all obstacles, giving rise to great vigour constantly without interruption," and so forth. Because of according with true activity and decreasing the power of the seeds of affliction, when emerging from concentration, manifest afflictions do not arise; hence it says "afflictions gradually become slight and thin." Therefore, the new version says: "Rising from concentration, all afflictions of view do not manifest in activity, because the power of samādhi destroys their seeds." Because cultivating this concentration possesses the power of decreasing and increasing, one is able to enter the lineage of the stage of non-retrogression; that is, the power to decrease and the ability to increase can transform the path. > — English (machine translation) (machine translation) - [Previous: 5.86](https://indike.org/pramana/in.bauddha.taisho.2814.5.86) - [Next: 5.88](https://indike.org/pramana/in.bauddha.taisho.2814.5.88) - [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.5.87) — English, machine translation ## Linked texts (2) - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.6.83) — Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.205) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.5.87](https://indike.org/pramana/in.bauddha.taisho.2814.5.87) · Pramāṇa