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# 大般涅槃經集解 20.30

大般涅槃經集解 20.30

- **Language:** Classical Chinese

### [20.30](https://indike.org/pramana/in.bauddha.taisho.1763.20.30)

案僧亮曰：有為因果從顛倒起，假名不實也。如幻化者，從緣見也。敬遺記僧宗曰：如《淨名經》云「迦栴延於後廣宣其義」，非直不達佛地無苦，亦復不識苦之不生，是故致淨名訶也。初說苦、次說無常、次說無我、次說空不，說不淨也。法蓮記僧宗曰：如幻化者，《大品經》云「設有一法過於涅槃，我亦說之如幻如夢。」此言都空，如八萬劫斷也。人中師子雖有去來者，覆相說故。言佛亦滅，而實法身真不滅也。

> Sengliang comments: Saṃskṛta causes and fruits arise from inversions; their nominal designations are unreal. Being "like an illusion or transformation" means they are seen through conditions. Sengzong's record by Jingyi says: As the Vimalakīrtinirdeśa Sūtra states, "Kātyāyana later broadly proclaimed its meaning," not only failing to realize that the Buddha-ground is devoid of suffering, but also not recognizing the non-arising of suffering; therefore he drew Vimalakīrti's rebuke. First it speaks of suffering, next of impermanence, next of non-self, and next of emptiness, without speaking of impurity. Sengzong's record by Falian says: Regarding "like an illusion or transformation," the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states, "Even if there were a dharma surpassing nirvāṇa, I would still declare it to be like an illusion or a dream." This refers to total emptiness, as in the severance after eighty thousand kalpas. "The lion among humans, though there is coming and going" is spoken according to concealed aspects. It says the Buddha also enters extinction, yet in truth the dharmakāya truly never perishes.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.20.30) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.20.30](https://indike.org/pramana/in.bauddha.taisho.1763.20.30) · Pramāṇa
