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# 大般涅槃經集解 18.145

大般涅槃經集解 18.145

- **Language:** Classical Chinese

### [18.145](https://indike.org/pramana/in.bauddha.taisho.1763.18.145)

案僧亮曰：厭患身苦，求無為之樂，聞佛無常，志不求也。法瑤曰：須常住乳，故譬之以渴，此就理為言也。起無我故，背我教而不受，譬之捨去也，此言情也。僧宗曰：計常之習既久，時復欲起，如渴乏也。常名本自於佛，雖是倒執，猶從佛得，故言母乳也。但偏教之切轉明，倒心欲起不得，喻之捨去也。又釋：雖聞偏教之旨，如有歸真之理。而偏教既切，圓解不得時發，如聞氣故捨去也。

> Sengliang comments: Loathing the suffering of the body and seeking the bliss of the unconditioned (asaṃskṛta), when he hears that the Buddha is impermanent, in his aspiration he does not seek it. Fayao comments: He needs the milk of permanence, hence it is analogized by thirst; this is spoken with respect to the principle. Because non-self has arisen, he turns his back on the teaching of the self and does not accept it; this is analogized by abandoning it; this is spoken with respect to sentiment. Sengzong comments: Since the habit of calculating permanence has been long, from time to time it desires to arise again, like being thirsty and exhausted. The name 'permanence' originally derived from the Buddha; although it was an inverted grasp, it was still obtained from the Buddha, hence it is called 'mother's milk.' But as the urgency of the one-sided teaching became increasingly clear, the inverted mind wished to arise but could not; this is analogized by abandoning it. Another explanation: although he heard the purport of the one-sided teaching, it was as if there were a principle of returning to the real; yet since the one-sided teaching was urgent, the complete understanding could not arise at that time, just as smelling the odor caused him to abandon it.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.18.145) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.18.145](https://indike.org/pramana/in.bauddha.taisho.1763.18.145) · Pramāṇa
