[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) › 10.34 # 注大乘入楞伽經 10.34 注大乘入楞伽經 10.34 - **Language:** Classical Chinese ### [10.34](https://indike.org/pramana/in.bauddha.taisho.1791.10.34) 若約頓教，惑性、智性皆本淨故，故不可說斷與不斷。設謂有惑可斷，亦不依地位漸斷。如《起信》云「若離妄念則無一切境界之相是也。」圓教更不分使、習、種、現，謂一切煩惱不可說其體性，則全妄全真，唯是無盡重重法界，諸佛心中眾生，眾生心中諸佛，互相涉入，是故一障一切障，一斷一切斷。 > According to the sudden teaching, because the nature of delusion and the nature of wisdom are both fundamentally pure, one cannot speak of severing or not severing. Even if one says there is delusion to be severed, it is not severed gradually according to stages. As the Awakening of Faith says: 'If one departs from deluded thoughts, then there are no marks of any objective realm at all.' The complete teaching does not distinguish active defilements, latent impressions, seeds, and active manifestations at all; it says that the substance of all afflictions cannot be spoken of, so that all is false and all is true, being solely the inexhaustible, multi-layered realm of phenomena: sentient beings within the minds of all Buddhas, and all Buddhas within the minds of sentient beings, interpenetrating one another. Therefore, one obstacle is all obstacles, and one severing is all severings. > — English (machine translation) (machine translation) - [Previous: 10.33](https://indike.org/pramana/in.bauddha.taisho.1791.10.33) - [Next: 10.35](https://indike.org/pramana/in.bauddha.taisho.1791.10.35) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1791.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.10.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.10.34](https://indike.org/pramana/in.bauddha.taisho.1791.10.34) · Pramāṇa