[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 3.26 # 起信論疏筆削記 3.26 起信論疏筆削記 3.26 - **Language:** Classical Chinese ### [3.26](https://indike.org/pramana/in.bauddha.taisho.1848.3.26) 無礙門者，約三門無礙以出體也。謂於下，正釋。心即唯識門，境即隨相門，理即歸性門，事即一二門，以對理成句，故重牒之。同一緣起者，上之三門同為一大法界緣起，謂境不自境，由心故境；心不自心，由境故心。未有依真之妄不從真生，未有隨妄之真不依妄顯。如是則境是心境、心是境心，真即妄真、妄即真妄，互相依倚、互相資假，隨有所闕則皆不成，故云同一緣起也。混融等者，即無障礙法界也。謂若心若境、若理若事，一多即入，俱無礙故，斯則動止縱橫無非教體也。以一下，出所以。如上心境、理事得無障礙者，以一切法不離二門，二門唯一心故。以歸性即當真如門，前二即當生滅門。二門不二，即是一心。以此一心融之，故得同一緣起，無礙自在也。 > Regarding the approach of non-obstruction, the substance is brought forth with respect to the non-obstruction of the three approaches. In "Meaning..." below, it gives the proper explanation. Mind is the approach of vijñaptimātra; object is the approach of according with marks; principle is the approach of returning to nature; phenomenon is the first two approaches; because it forms a proposition in contrast to principle, it is reiterated here. In "identical single dependent origination," the three approaches above together constitute the single great dependent origination of the dharmadhātu: object is not an object of itself, but is an object due to mind; mind is not a mind of itself, but is a mind due to object. There has never been delusion dependent on the true that did not arise from the true; there has never been the true according with delusion that was not revealed based on delusion. Such being the case, object is the object of mind, and mind is the mind of object; the true is the true of delusion, and delusion is the delusion of the true. Leaning upon one another and mutually assisting each other, if either is lacking, neither can be established; hence it says "identical single dependent origination." "Blending and harmonizing..." and so forth refers to the unimpeded dharmadhātu. That is, whether mind or object, principle or phenomenon, the one and the many are immediately identical and interpenetrate, both without obstruction; thus, all movements, stillnesses, verticalities, and horizontalities are nothing other than the substance of the teaching. In "Because..." below, it sets forth the reason. The reason why the mind and object, principle and phenomenon above can attain non-obstruction is that all dharmas do not depart from the two gates, and the two gates are only the One Mind. For returning to nature corresponds to the tathatā gate, and the former two correspond to the arising-and-ceasing gate. The two gates are non-dual, being precisely the One Mind. Fused through this One Mind, they therefore achieve the identical single dependent origination, unimpeded and sovereign. > — English (machine translation) (machine translation) - [Previous: 3.25](https://indike.org/pramana/in.bauddha.taisho.1848.3.25) - [Next: 3.27](https://indike.org/pramana/in.bauddha.taisho.1848.3.27) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1848.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.3.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.3.26](https://indike.org/pramana/in.bauddha.taisho.1848.3.26) · Pramāṇa