[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) › 30.12 # 大般涅槃經集解 30.12 大般涅槃經集解 30.12 - **Language:** Classical Chinese ### [30.12](https://indike.org/pramana/in.bauddha.taisho.1763.30.12) 案僧亮曰：謂五陰皆苦，與昔教相違，以昔證今也。僧宗曰：此下第四，引昔徵今，會通二教也。寶亮曰：第三，會通今昔兩教也。教有因果，昔已會果，今會因也。昔已點三受悉苦，令物情厭背而進德。其義雖然，竟未及壞因。若使因果俱會，眾生何肯脩善？唯得且抑福而置，故四時經教但勸修善以滅惡，於生死身中習學成聖也，而一切智體未免無常，但樂果未現，不得壞因。今常住教，與樂果義彰，始得壞因也。我本云脩善乃是菩提之因，非生死之法。有人解言：今教由會果。恐非佛意。昔已會畢，今何得重？故知理不應然。今者將欲會因，故迦葉先捉果以作難。佛既先遣果，唯苦竟然後正言：我於昔云何善得樂者，乃是菩提道樂。但此義未明，今始會也。 > Sengliang comments: To say that the five aggregates are entirely suffering contradicts the past teaching; he uses the past to contest the present. Sengzong says: Below is the fourth \[part\], citing the past to examine the present, reconciling both teachings. Baoliang says: Third, reconciling both teachings of the present and the past. Teachings contain cause and effect: in the past he had already reconciled the fruit, and now he reconciles the cause. In the past he had already pointed out that the three feelings are all suffering, causing living beings' minds to turn away with disgust and advance in virtue. Although the meaning was such, it had not yet reached the point of dismantling the cause. If cause and effect had both been dismantled, how would living beings have been willing to cultivate the good? He could only temporarily suppress merit and lay it aside; hence the scriptural teachings of the four seasons merely exhorted the cultivation of good in order to extinguish evil, training within the body of saṃsāra to achieve sagehood. Yet the substance of all-knowledge was not exempt from impermanence. But because the fruit of bliss had not yet been revealed, the cause could not be dismantled. Now that the teaching of permanent abiding has manifested the meaning of the fruit of bliss, the cause can finally be dismantled. I originally said that cultivating the good is indeed the cause of bodhi, not a phenomenon of saṃsāra. Some explain that the present teaching is still reconciling the fruit; this is feared not to be the Buddha's intent. In the past it had already been fully reconciled, so how could it be repeated now? Therefore, we know that in principle this cannot be so. Now, wishing to reconcile the cause, Kāśyapa first seizes upon the fruit to raise an objection. After the Buddha first eliminates the fruit, establishing that it is solely suffering, he then speaks uprightly: 'What I said in the past about the good obtaining bliss refers to the bliss of the path of bodhi.' But this meaning was not yet clear, and is only now reconciled. > — English (machine translation) (machine translation) - [Previous: 30.11](https://indike.org/pramana/in.bauddha.taisho.1763.30.11) - [Next: 30.13](https://indike.org/pramana/in.bauddha.taisho.1763.30.13) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1763.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.30.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.30.12](https://indike.org/pramana/in.bauddha.taisho.1763.30.12) · Pramāṇa