[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) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 10.29 # 大般涅槃經集解 10.29 大般涅槃經集解 10.29 - **Language:** Classical Chinese ### [10.29](https://indike.org/pramana/in.bauddha.taisho.1763.10.29) 案僧亮曰：此下至「非有為」，釋上無知也。受緣則行，行則有住，住便有作，作必味著，著則雜惡斯集，惡集則體無留停，有為法也；以無此故，非有為也。僧宗曰：位滿故不受住位，故不行。不住生死，故不住也。作即是業，味即煩惱，雜即是果也。 > Sengliang comments: From here down to 'not saṃskṛta', it explains 'without knowledge' above. When one senses conditions, activity occurs; when there is activity, there is abiding; when there is abiding, there is action; action inevitably tastes and clings; clinging causes mixed evils to collect; when evils collect, the essence does not remain stationary, which is a conditioned phenomenon (saṃskṛtadharma); because it lacks this, it is not saṃskṛta. Sengzong says: Because the stage is complete, there is no sensation; because it abides in its stage, there is no activity. Because it does not abide in saṃsāra, it is non-abiding. Action is karma; taste is affliction; mixture is the fruit. > — English (machine translation) (machine translation) - [Previous: 10.28](https://indike.org/pramana/in.bauddha.taisho.1763.10.28) - [Next: 10.30](https://indike.org/pramana/in.bauddha.taisho.1763.10.30) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1763.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.10.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.10.29](https://indike.org/pramana/in.bauddha.taisho.1763.10.29) · Pramāṇa