[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) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 11.6 # 四教義 11.6 四教義 11.6 - **Language:** Classical Chinese ### [11.6](https://indike.org/pramana/in.bauddha.taisho.1929.11.6) 三約斷不斷不同者，至論其理虛無，無明體性本自不有，既無無明，何論智慧？無解無惑，豈可分別別、圓之殊？故《涅槃經》云：「誰有智慧，誰有煩惱，而言毘婆舍那能破煩惱？」此則不論斷與不斷。而《涅槃》云：「闇時無明，明時無闇，有煩惱時則無智慧，有智慧時則無煩惱。」今約有智慧無煩惱義，故說為斷。若約別教，多就定相論斷，即是思議智斷明位，大乘之拙度義也。若圓教明義，多說不斷，不斷而斷者，即是不思議斷。非次位以明次位，正是大乘巧度之義。故此經云：「婬怒癡性即是解脫。」又云：「不斷癡愛起諸明脫。」問曰：義推斷不斷有三十六句，今何意取斷屬別教、不斷屬圓教耶？答曰：此兩句是佛法正意，餘皆是傍。不斷而入位，義同須彌入芥子，此是不思議智斷之位也。 > Third, the difference in terms of severing versus not severing: When discussing the principle to its utmost, it is empty and void; the nature of the essence of ignorance originally does not exist. Since ignorance does not exist, how could one speak of wisdom? With neither realization nor delusion, how could one distinguish the difference between distinctive and perfect? Therefore, the Nirvāṇa Sūtra says: 'Who possesses wisdom, who possesses affliction, such that one says vipaśyanā can destroy affliction?' This does not discuss severing or not severing. Yet the Nirvāṇa Sūtra says: 'When it is dark, there is ignorance; when it is bright, there is no darkness. When there is affliction, there is no wisdom; when there is wisdom, there is no affliction.' Now, in terms of the meaning that when there is wisdom there is no affliction, it is spoken of as severing. In terms of the distinctive teaching, severing is mostly discussed in terms of fixed characteristics; this is clarifying stages through conceivable wisdom and severing, which is the meaning of clumsy conveyance in the Mahāyāna. In the perfect teaching's clarification of meaning, it mostly speaks of non-severing; severing without severing is precisely inconceivable severing. Clarifying sequential stages through non-sequential stages is precisely the meaning of skillful conveyance in the Mahāyāna. Therefore, this sūtra states: 'The nature of lust, anger, and delusion is itself liberation.' It also states: 'Without severing delusion and attachment, one generates all illuminations and liberations.' Question: By inferring the meaning, there are thirty-six propositions regarding severing and not severing; why now take severing as belonging to the distinctive teaching and not severing as belonging to the perfect teaching? Answer: These two propositions represent the direct purport of the Buddhadharma; the others are subsidiary. Entering the stages without severing is equivalent in meaning to Mount Sumeru entering a mustard seed; this is the stage of inconceivable wisdom and severing. > — English (machine translation) (machine translation) - [Previous: 11.5](https://indike.org/pramana/in.bauddha.taisho.1929.11.5) - [Next: 11.7](https://indike.org/pramana/in.bauddha.taisho.1929.11.7) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1929.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.11.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.11.6](https://indike.org/pramana/in.bauddha.taisho.1929.11.6) · Pramāṇa