[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) › 2.46 # 十不二門指要鈔 2.46 十不二門指要鈔 2.46 - **Language:** Classical Chinese ### [2.46](https://indike.org/pramana/in.bauddha.taisho.1928.2.46) 答：「疏中語簡意高，須憑記釋方彰的旨，故釋自住，法性煩惱更互相望，俱立自他。結云，故二自他並非圓義，以其惑性定能為障，破障方乃定能顯理。釋依他云，更互相依更互相即，以體同故依而復即。結云，故別圓教俱云自他，由體同異而判二教。今釋曰，性體具九起修九用，用還依體名同體依，此依方即，若不爾者，非今依義。故妙樂云，別教無性德九，故自他俱須斷九，是知但理隨緣作九全無明功，既非無作定能為障，故破此九方能顯理。若全性起修乃事即理，豈定為障而定可破？若執但理隨緣作九為圓義者，何故妙樂中真如在迷能生九界判為別邪？故真妄合即義未成，猶名自住。彼疏次文料簡開合，別教亦云依法性住，故須究理不可迷名，此宗若非荊谿精簡，圓義永沈也。他云，舊本云三身並常。今問：如何說俱體俱用邪？他恐應身說體、法身說用不便，乃自立云舉體全用。縱茲巧釋，義終不允。」 > Answer: "The language in the Commentary is concise and its intent profound; one must rely on the Subcommentary's explanation to reveal the precise purport. Thus, in explaining 'dwelling in oneself,' Dharma-nature and afflictions view each other, both establishing 'self' and 'other.' It concludes: 'Therefore, both of these > — English (machine translation) (machine translation) - [Previous: 2.45](https://indike.org/pramana/in.bauddha.taisho.1928.2.45) - [Next: 2.47](https://indike.org/pramana/in.bauddha.taisho.1928.2.47) - [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.2.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1928.2.46](https://indike.org/pramana/in.bauddha.taisho.1928.2.46) · Pramāṇa