[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 1.79 # 大乘義章 1.79 大乘義章 1.79 - **Language:** Classical Chinese ### [1.79](https://indike.org/pramana/in.bauddha.taisho.1851.1.79) 問曰：相待通於有無，義在可知。緣成假中，云何通有無？此如經說：大涅槃中，總攝一切智斷功德。智斷功德緣成涅槃，智是其有、斷是其無，是故緣成得通有無。又《地持》說「二斷二智以成菩提。」此亦緣成，得通有無。 > Question: That mutual dependence extends to existence and non-existence is readily understood. Within the provisionality of condition-dependent constitution, how does it extend to existence and non-existence? This is as the sūtra states: In the Great Nirvāṇa, all virtues of cognition and eradication are completely subsumed. The virtues of cognition and eradication condition-dependently constitute nirvāṇa; cognition is existence, and eradication is non-existence. Therefore, condition-dependent constitution extends to both existence and non-existence. Furthermore, the Bodhisattvabhūmi states, 'Two kinds of eradication and two kinds of cognition constitute bodhi.' This is also condition-dependent constitution, extending to existence and non-existence. > — English (machine translation) (machine translation) - [Previous: 1.78](https://indike.org/pramana/in.bauddha.taisho.1851.1.78) - [Next: 1.80](https://indike.org/pramana/in.bauddha.taisho.1851.1.80) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1851.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.1.79) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.1.79](https://indike.org/pramana/in.bauddha.taisho.1851.1.79) · Pramāṇa