[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) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 1.97 # 注大乘入楞伽經 1.97 注大乘入楞伽經 1.97 - **Language:** Classical Chinese ### [1.97](https://indike.org/pramana/in.bauddha.taisho.1791.1.97) 對生死說涅槃，對眾生說佛。佛知生死如夢無體，故不住涅槃。知眾生如空花不實，故不住佛。譬如有病則說藥，無病不得說藥，故云佛不住涅槃，涅槃不住佛。無佛故無能覺，無涅槃故無所覺。有佛無佛，有涅槃無涅槃，乃至有無等二見，悉皆遠離，故云遠離覺所覺，若有若非有。 > In contrast to saṃsāra, nirvāṇa is spoken of; in contrast to sentient beings, the Buddha is spoken of. The Buddha knows saṃsāra is like a dream, devoid of substance, and therefore does not abide in nirvāṇa. He knows sentient beings are like sky-flowers, not real, and therefore does not abide as Buddha. For example, when there is an illness, medicine is spoken of; when there is no illness, medicine cannot be spoken of. Hence it says, 'The Buddha does not abide in nirvāṇa, nirvāṇa does not abide in the Buddha.' Because there is no Buddha, there is no subject that awakens; because there is no nirvāṇa, there is no object that is awakened. Having a Buddha or having no Buddha, having nirvāṇa or having no nirvāṇa, up to the two views of existence and non-existence, are all far removed. Hence it says, 'Far removed from awakening and what is awakened, both existence and non-existence.' > — English (machine translation) (machine translation) - [Previous: 1.96](https://indike.org/pramana/in.bauddha.taisho.1791.1.96) - [Next: 1.98](https://indike.org/pramana/in.bauddha.taisho.1791.1.98) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1791.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.1.97) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.1.97](https://indike.org/pramana/in.bauddha.taisho.1791.1.97) · Pramāṇa