[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 1.63 # 止觀輔行傳弘決 1.63 止觀輔行傳弘決 1.63 - **Language:** Classical Chinese ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1912.1.63) 次證頓者，「不有不無」義通四教，簡三存圓以證於頓。理本無說，四悉被機，故諸法生。「無我」等者，結成圓頓。無我造受結不有，善惡不亡結不無，通四簡三亦如向說。有云：無我造受破勝數論。三藏可爾，通義不然，故今不用。 > Next, to verify the sudden: "Neither existing nor non-existing" in meaning applies to the four teachings; selecting the perfect and setting aside the three is to verify the sudden. Principle is originally unexpressed; the four siddhāntas accommodate the capacities \[of beings\], and thus all dharmas arise. "No self," and so forth, concludes and establishes the perfect and sudden. "No self that acts or receives" concludes "neither existing"; "good and evil are not obliterated" concludes "nor non-existing." Applying to all four and selecting the three is also as explained earlier. Some say: "No self that acts or receives" refutes the Vaiśeṣika and Sāṃkhya. For the Tripiṭaka \[teaching\] this may be so, but for the shared meaning it is not, hence we do not adopt it now. > — English (machine translation) (machine translation) - [Previous: 1.62](https://indike.org/pramana/in.bauddha.taisho.1912.1.62) - [Next: 1.64](https://indike.org/pramana/in.bauddha.taisho.1912.1.64) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1912.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.1.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.1.63](https://indike.org/pramana/in.bauddha.taisho.1912.1.63) · Pramāṇa