[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) › [十不二門指要鈔](https://indike.org/pramana/in.bauddha.taisho.1928) › 2.36 # 十不二門指要鈔 2.36 十不二門指要鈔 2.36 - **Language:** Classical Chinese ### [2.36](https://indike.org/pramana/in.bauddha.taisho.1928.2.36) 二、但由下，答意者，因德雖具但為在迷，諸法本融執之為實，始從無間終至金剛皆有此念，若不謂實，鐵床非苦、變易非遷。此念若盡，即名妙覺，故云各自謂實。若了所迷之性有何佛果別生，還證因德，故云住因，而因德顯處自受果名，故約迷悟而分事殊。 > Second, from "Only due to..." downward, the intent of the answer: although the causal virtues are complete, it is merely because one is in delusion. All dharmas are originally interfused, yet one grasps them as real; beginning from Avīci and ending at the Vajra stage, this thought exists in all. If they were not deemed real, the iron bed would not be suffering, and transformation \[birth and death\] would not be transition. When this thought is exhausted, that is precisely wondrous enlightenment; hence it is said, 'each deems them real.' If one understands the nature of what is deluded, what Buddha-effect could be produced separately? One returns to realizing the causal virtues; hence it says 'abiding in the cause,' and where the causal virtues become manifest, they naturally receive the name of effect. Therefore, phenomenal differences are distinguished according to delusion and enlightenment. > — English (machine translation) (machine translation) - [Previous: 2.35](https://indike.org/pramana/in.bauddha.taisho.1928.2.35) - [Next: 2.37](https://indike.org/pramana/in.bauddha.taisho.1928.2.37) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1928.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1928~en-mt.2.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1928.2.36](https://indike.org/pramana/in.bauddha.taisho.1928.2.36) · Pramāṇa