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# 大般涅槃經集解 16.100

大般涅槃經集解 16.100

- **Language:** Classical Chinese

### [16.100](https://indike.org/pramana/in.bauddha.taisho.1763.16.100)

案僧亮曰：第七段，說四人之益。依《涅槃》修行，外除八物，內雖犯戒，不失福田，得名大乘，不應供養而亦得也。不依涅槃修行，外為八物所污，內雖清淨，不名福田，不成大乘，應供養而失也。僧宗曰，向明通法德，重勸人供養。但人有真偽，難可別知，故料簡清濁，使淨穢有分也。智秀曰：此下有三翻，第一迦葉舉果有生熟，其相難知為諮；第二佛廣釋難知，而復可知為答；第三迦葉領解也。此即第一也。

> Sengliang notes: The seventh section explains the benefits of the four kinds of persons. If one cultivates according to the Nirvāṇa \[Sūtra\], outwardly discarding the eight impure things, even though internally one may violate the precepts, one does not lose the status of a field of merit and attains the name of the Great Vehicle; though one ought not to be given offerings, one still receives them. If one does not cultivate according to the Nirvāṇa \[Sūtra\] and is outwardly defiled by the eight impure things, even though internally one is pure, one is not called a field of merit and does not achieve the Great Vehicle; though one ought to receive offerings, one loses them. Sengzong says: The preceding clarified the virtue of comprehending the Dharma and strongly exhorted people to make offerings. But because people have the genuine and the fake, which are difficult to distinguish, it sorts out the clear and the turbid so that the pure and the defiled are demarcated. Zhixiu says: Below there are three turns: first, Kāśyapa raises the analogy of fruit being raw or ripe whose signs are difficult to know as his inquiry; second, the Buddha extensively explains that though difficult to know, they can still be known, as his answer; third, Kāśyapa grasps the understanding. This is the first.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.16.100) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.16.100](https://indike.org/pramana/in.bauddha.taisho.1763.16.100) · Pramāṇa
