[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) › 18.61 # 大般涅槃經集解 18.61 大般涅槃經集解 18.61 - **Language:** Classical Chinese ### [18.61](https://indike.org/pramana/in.bauddha.taisho.1763.18.61) 案僧亮曰：釋生倒之意也。即是我見者，若言佛不生滅者，便是自在，自在是我。我見是眾結之本，是故不說佛是常也。寶亮曰：此下第二明前倒也。惑者自謂，若說佛是常，便是計我，我昔此計得無量罪；今若說佛是無常者，則離我見，故受樂也。智秀曰：正辨苦上起樂見也。有二意，此即第一出其起倒之意也。 > Sengliang says: "This explains the motive for producing the inversion. 'That is the view of self': if one says that the Buddha is without birth and cessation, that is sovereignty, and sovereignty is the self. The view of self is the root of all fetters; for this reason, one does not say the Buddha is permanent." Baoliang says: "From here down is the second, clarifying the former inversion. The deluded person thinks to himself: 'If I say that the Buddha is permanent, that is calculating a self, and in the past I incurred immeasurable transgression from this calculation; now if I say that the Buddha is impermanent, I will then be free from the view of self, and therefore experience bliss.'" Zhixiu says: "This properly discriminates giving rise to the view of bliss regarding suffering. There are two points; this is the first, presenting the motive for giving rise to the inversion." > — English (machine translation) (machine translation) - [Previous: 18.60](https://indike.org/pramana/in.bauddha.taisho.1763.18.60) - [Next: 18.62](https://indike.org/pramana/in.bauddha.taisho.1763.18.62) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1763.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.18.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.18.61](https://indike.org/pramana/in.bauddha.taisho.1763.18.61) · Pramāṇa