[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) › [入楞伽心玄義](https://indike.org/pramana/in.bauddha.taisho.1790) › 1.37 # 入楞伽心玄義 1.37 入楞伽心玄義 1.37 - **Language:** Classical Chinese ### [1.37](https://indike.org/pramana/in.bauddha.taisho.1790.1.37) 九、立破無礙者，此經所破略有三位：一邪見外道、二法執二乘、三謬解菩薩。其外道者，謂宗六師乃至九十五種，皆悉隨機以理徵破，務令捨邪歸正，如經可知。二、二乘二部乃至十八，皆亦隨此破其所執，務令捨小歸大，亦如文顯。三、謬解菩薩聞說真空將謂斷滅，聞有業果謂實非空，聞此二說將謂別體，今並授以正理，令捨妄歸真，亦如文顯。所立亦三：一萬法唯心通治三病、二唯一真性如來藏法、三以不動真性而建立諸法。或亦泯事歸理，理現而事不壞；二攬理成事，事立而理不隱；三理事圓融，不二而二。此法若立，無惑而不遣，即立無不破也。障盡方證，即破無不立也。是則立破之破非破也，破立之立非立也，立破形奪雙泯無寄，經意在此故以為宗。是則立破為宗，無寄為趣。 > Ninth, the unimpededness of establishing and refuting: what this sūtra refutes roughly has three positions: first, heterodox non-Buddhists of wrong views; second, the two vehicles who cling to dharmas; third, bodhisattvas of mistaken understanding. As for the non-Buddhists, referring to the six masters up to the ninety-five varieties, it investigates and refutes them all with principle according to their capacities, striving to make them abandon the heterodox and return to the correct, as can be known from the sūtra. Second, the two divisions of the two vehicles up to the eighteen \[schools\], it likewise refutes their attachments in accordance with this, striving to make them abandon the small and return to the great, as is also clear in the text. Third, bodhisattvas of mistaken understanding, who hearing of true emptiness consider it annihilation, hearing of the existence of karma and fruit consider it real and non-empty, and hearing these two teachings consider them to be separate substances; now it imparts the correct principle to them all, causing them to abandon the false and return to the true, as is also clear in the text. What is established is also three: first, ten thousand dharmas are mind-only, generally curing the three diseases; second, solely the one true nature, the dharma of the tathāgatagarbha; third, establishing all dharmas through the unmoved true nature. Or alternatively: first, vanishing phenomena into principle, so that principle manifests while phenomena are not destroyed; second, gathering principle to form phenomena, so that phenomena are established while principle is not concealed; third, the perfect interfusion of principle and phenomena, being two yet non-dual. If this Dharma is established, there is no delusion that is not dispelled, which means establishing has nothing it does not refute. Only when obstacles are exhausted is there realization, which means refuting has nothing it does not establish. Thus, the refuting of establishing and refuting is not refuting; the establishing of refuting and establishing is not establishing; establishing and refuting, mutually depriving each other, both vanish without a basis; the sūtra's intent resides herein, and hence it is taken as the doctrine. Thus, establishing and refuting is the doctrine, and having no basis is the purport. > — English (machine translation) (machine translation) - [Previous: 1.36](https://indike.org/pramana/in.bauddha.taisho.1790.1.36) - [Next: 1.38](https://indike.org/pramana/in.bauddha.taisho.1790.1.38) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1790.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1790~en-mt.1.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1790.1.37](https://indike.org/pramana/in.bauddha.taisho.1790.1.37) · Pramāṇa