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# 起信論疏筆削記 1.36

起信論疏筆削記 1.36

- **Language:** Classical Chinese

### [1.36](https://indike.org/pramana/in.bauddha.taisho.1848.1.36)

故使下，二、釋成無礙。前二句釋真如不礙生滅，後二句釋生滅不礙真如。言故使者，即因前起後之詞，亦通下二句。故者，所以義，使令也。由前真如不礙生滅，所以令其不變之真體任運隨緣，起成染淨。染淨二字無法不攝，從來不同，非適今也，故云恒殊。然此染淨全性所起，故下文云：譬如種種瓦器皆同微塵性相，如是無漏無明皆同真如性相。

> From "Therefore causing..." onwards is the second part: explaining and establishing non-obstruction. The first two lines explain that tathatā does not obstruct arising and ceasing; the latter two lines explain that arising and ceasing do not obstruct tathatā. The words "therefore causing" (故使) are terms that connect what precedes to what follows, also carrying through the subsequent two lines. "Therefore" (故) carries the sense of "the reason why"; "causing" (使) means to bring about (令). Because tathatā does not obstruct arising and ceasing, as stated before, it causes the unchanging true essence to spontaneously follow conditions, giving rise to defilement and purity. The two words "defilement and purity" encompass all dharmas; they have always been distinct and not just now, hence it says "are constantly distinct." Yet this defilement and purity arise wholly from the nature. Thus the text below states: "Just as various earthenware vessels all share the nature and mark of fine dust, so too do anāsrava and avidyā both share the nature and mark of tathatā."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.1.36) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.1.36](https://indike.org/pramana/in.bauddha.taisho.1848.1.36) · Pramāṇa
