[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) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 2.179 # 法華玄論 2.179 法華玄論 2.179 - **Language:** Classical Chinese ### [2.179](https://indike.org/pramana/in.bauddha.taisho.1720.2.179) 答：既言非因非果，亦非俗非真、非緣非觀，故《釋論》解般若云「因是一邊、果是一邊，離是二邊，名為中道。」又云「緣是一邊、觀是一邊，離是二邊，乃名中道。」肇公《涅槃論》云「法無有無之相，故無數於外。聖無有無之智，故無心於內。於外無數、於內無心，彼已寂滅，乃名涅槃。」豈是真諦。 > Answer: Since it is said to be neither cause nor fruit, it is also neither conventional nor ultimate, neither object nor contemplation. Thus the Mahāprajñāpāramitopadeśa, explaining prajñā, says: 'Cause is one extreme, fruit is one extreme; departing from these two extremes is called the middle way.' It also says: 'The object is one extreme, contemplation is one extreme; departing from these two extremes is called the middle way.' Master Sengzhao's Nirvāṇa-treatise says: 'Dharmas have no characteristics of existence or non-existence, hence there are no categories externally. Sages have no cognition of existence or non-existence, hence there is no mind internally. Externally there are no categories, and internally there is no mind; that and this are quiescent and extinguished—this is called nirvāṇa.' How could this be the ultimate truth? > — English (machine translation) (machine translation) - [Previous: 2.178](https://indike.org/pramana/in.bauddha.taisho.1720.2.178) - [Next: 2.180](https://indike.org/pramana/in.bauddha.taisho.1720.2.180) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1720.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.2.179) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.2.179](https://indike.org/pramana/in.bauddha.taisho.1720.2.179) · Pramāṇa