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# 起信論疏筆削記 11.33

起信論疏筆削記 11.33

- **Language:** Classical Chinese

### [11.33](https://indike.org/pramana/in.bauddha.taisho.1848.11.33)

雙辨同異者，向說覺與不覺，染淨迢然。又說依覺故迷，不離本覺。若言其異，云何依覺故迷？若言其同，云何染淨不等？又若定同定異，皆無進修之門。何也？同則聖凡一等，欣厭都絕；異則染淨抗行，迷悟永隔。由昧二門不即不離之旨，故有斯惑。然於相、無相宗失意者，各墮一邊，故今辨釋，用袪迷謬。

> Discerning both identity and difference: Previously it was said that enlightenment and non-enlightenment are clearly distinct as defilement and purity. It was also said that delusion depends on enlightenment and is not separate from original enlightenment. If one says they are different, how could delusion depend on enlightenment? If one says they are identical, how could defilement and purity be unequal? Furthermore, if they were definitively identical or definitively different, in both cases there would be no path of practice and cultivation. Why? If identical, then sage and ordinary worldling would be equal, and admiration and revulsion would both cease; if different, then defilement and purity would stand in opposition, and delusion and awakening would be eternally separated. Because of being blind to the import of these two gates being neither identical nor separate, there is this confusion. Those who miss the point regarding the schools of characteristics (Lakṣaṇa) and characteristiclessness each fall to one extreme; therefore it is now analyzed and explained to dispel delusion and error.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.11.33) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.11.33](https://indike.org/pramana/in.bauddha.taisho.1848.11.33) · Pramāṇa
