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# 宗鏡錄 61.33

宗鏡錄 61.33

- **Language:** Classical Chinese

### [61.33](https://indike.org/pramana/in.bauddha.taisho.2016.61.33)

答。不一不異。現論則同如。是故不異。事論有機感。是故不一。譬如父子天性相關。骨肉遺體。異則不可。若同者。父即子。子即父。同又不可。只不一不異。而論父子也。眾生理性。與佛不殊。是故不異。而眾生隱。如來顯。是故不一。不一不異。而論機應也。又同是非事非理。故不異。眾生得事聖人得理。又聖人得事凡夫有理。故論異。

> Answer: They are neither one nor different. Considered in terms of reality, they are identical in Suchness (tathatā); therefore they are not different. Considered in terms of phenomena, there are capacity and response; therefore they are not one. For example, father and son are connected by their inborn nature, being of the same flesh and blood; to consider them different is inadmissible. If they were identical, the father would be the son and the son would be the father; identity is also inadmissible. It is only as neither one nor different that father and son are spoken of. The principle-nature of sentient beings is not distinct from that of the Buddha; therefore they are not different. Yet sentient beings are concealed while the Tathāgata is manifest; therefore they are not one. It is as neither one nor different that capacity and response are spoken of. Furthermore, being identical, neither is phenomenon nor principle; thus they are not different. Sentient beings attain phenomena while sages attain principle; and sages attain phenomena while ordinary beings have principle; therefore they are spoken of as different.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.61.33) — English, machine translation

## Linked texts (1)

- [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716.6.15) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.61.33](https://indike.org/pramana/in.bauddha.taisho.2016.61.33) · Pramāṇa
