[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) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 6.6 # 淨名玄論 6.6 淨名玄論 6.6 - **Language:** Classical Chinese ### [6.6](https://indike.org/pramana/in.bauddha.taisho.1780.6.6) 問：學佛二諦，云何得失？請為陳之。答：定性二諦為失，因緣假名二諦為得。所言定性二諦者，若有有可有，則有無可無。有有可有，不由無故有；有無可無，不由有故無。不由無故有，有非無有；不由有故無，無非有無。有非無有，有是自性有；無非有無，無是自性無。有是自性有，有成有見；無是自性無，無成無見。有無二見若成，則六十二見便立，以有無為諸見本。如《法華》「若及若無等，依心此諸見，具足六十二」。既有其見，則便起愛以自見生愛、他見起瞋。見是癡使，復有愛恚，則煩惱具足。既有煩惱，則便有業。業惑若成，不得離生老病死憂悲苦惱，名為失也。次對失明得者，今無有可有，則無無可無。無有可有，由無故有；無無可無，由有故無。由無故有，有是無有；由有故無，無是有無。無則不自無，無有則不自有。不自有故非有、不自無故非無，非有非無，假名有無。 > Question: In studying the Buddha's two truths, what are success and failure? Please explain them. Answer: Taking the two truths to have a fixed nature is failure; taking the two truths to be conditionally arisen provisional designations is success. As for the so-called two truths of fixed nature: if there is an existence that can exist, then there is a non-existence that can be non-existent. An existence that can exist does not exist due to non-existence; a non-existence that can be non-existent is not non-existent due to existence. Not existing due to non-existence, existence is not non-existence's existence; not being non-existent due to existence, non-existence is not existence's non-existence. Existence not being non-existence's existence, existence is intrinsic existence; non-existence not being existence's non-existence, non-existence is intrinsic non-existence. If existence is intrinsic existence, existence constitutes the view of existence; if non-existence is intrinsic non-existence, non-existence constitutes the view of non-existence. If the two views of existence and non-existence are established, then the sixty-two views are erected, since existence and non-existence are the root of all views. As the Lotus Sūtra says: 'Such views as existence and non-existence, / depending on the mind, / are complete as the sixty-two.' Once there are these views, craving then arises: one gives rise to craving for one's own view and anger toward others' views. Views are the drive of delusion; when there are further craving and wrath, afflictions are fully present. Once afflictions exist, karma ensues. If karma and delusion are established, one cannot escape birth, old age, sickness, death, sorrow, lamentation, suffering, and distress; this is called failure. Next, contrasting with failure to explain success: now there is no existence that can exist, and thus no non-existence that can be non-existent. Lacking an existence that can exist, it exists due to non-existence; lacking a non-existence that can be non-existent, it is non-existent due to existence. Existing due to non-existence, existence is non-existence's existence; being non-existent due to existence, non-existence is existence's non-existence. Non-existence is not non-existent of itself; non-existent existence does not exist of itself. Because it does not exist of itself, it is not existence; because it is not non-existent of itself, it is not non-existence. Neither existence nor non-existence, they are provisionally called existence and non-existence. > — English (machine translation) (machine translation) - [Previous: 6.5](https://indike.org/pramana/in.bauddha.taisho.1780.6.5) - [Next: 6.7](https://indike.org/pramana/in.bauddha.taisho.1780.6.7) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1780.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.6.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.6.6](https://indike.org/pramana/in.bauddha.taisho.1780.6.6) · Pramāṇa