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# 大般涅槃經集解 20.8

大般涅槃經集解 20.8

- **Language:** Classical Chinese

### [20.8](https://indike.org/pramana/in.bauddha.taisho.1763.20.8)

案僧亮曰：先說理不可偏，欲顯偏者之失也。所利益者，若一切無我，則修道無果，正辨偏者之失也。僧宗曰：不離苦者，若我在陰，則與陰為一。若我常者，苦亦應常。苦若常者，永不應離。而今苦定可離，得知常果不在身中也。六卷云「若使有我，終不經苦。而要經苦，故知無我」也。無利益者，若終期滅者，則徒修淨行也。寶亮曰：若計此身有神我者，即是常見，此人終不離於苦也，亦復言佛同有神我之我也。無利益者，若言此身該佛盡是斷滅者，既俱是空法，徒修淨行，何所益耶？

> Sengliang comments: First stating that the principle cannot be one-sided, he wishes to reveal the fault of the one-sided. 'Has no benefit': if all is without self, then cultivating the path yields no fruit, which properly discerns the fault of the one-sided. Sengzong comments: 'Not free from suffering': if the self is in the aggregates, it is identical with the aggregates. If the self is permanent, suffering should also be permanent. If suffering were permanent, it could never be escaped. Yet now suffering can definitely be escaped; hence we know the permanent fruit is not in the body. The six-fascicle version says: 'If there were a self, one would never experience suffering. Yet one must experience suffering; therefore we know there is no self.' 'No benefit': if one's ultimate end is extinction, then one cultivates pure conduct in vain. Baoliang comments: If one conceives this body to have a spiritual self, that is the view of permanence, and this person will never be free from suffering; they also say the Buddha likewise has a self of the spiritual self. 'No benefit': if one says that this body, including the Buddha, is entirely annihilated, since both would be empty phenomena, what benefit is there in cultivating pure conduct in vain?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.20.8) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.20.8](https://indike.org/pramana/in.bauddha.taisho.1763.20.8) · Pramāṇa
