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# 大般涅槃經集解 32.36

大般涅槃經集解 32.36

- **Language:** Classical Chinese

### [32.36](https://indike.org/pramana/in.bauddha.taisho.1763.32.36)

案道生曰：熱炎以不實為實，是則世諦；解其不實，是第一義諦。僧亮曰：實義如苦集等，何以斷惑也。僧宗曰：第二重。上與陰和合以明解惑；今說境有虛實者，謂四諦理也。苦真是苦，不可令樂；集滅道皆如此也。世諦取重虛之義，實不可得也。知我眾生者，出不實事也。又言諸陰界入者，如小不類，此乃是緣成之法。若計之為實，理不可得，何異輪等喻也。寶亮曰：此第二就虛實以明義。妄有故世諦，稱理故真諦也。

> Daosheng notes: "Taking mirages to be real when they are not real is the conventional truth; understanding their unreality is the ultimate truth." Sengliang says: "The real meaning is like suffering and origin; how could it sever delusion?" Sengzong says: "The second layer. Above, understanding and delusion were clarified through combination with the aggregates; now, saying that the objects have the unreal and the real refers to the principle of the four truths. Suffering is truly suffering and cannot be made into bliss; origin, cessation, and the path are all like this. Conventional truth takes the sense of doubly unreal, which is genuinely unobtainable. Knowing a self and sentient beings brings out unreal things. Furthermore, mentioning the aggregates, elements, and sense bases, as slight dissimilarities, these are conditionally produced dharmas. If one conceives of them as real, in principle they are unobtainable; how does this differ from the metaphor of the wheel and the like?" Baoliang says: "This second layer explains the meaning in terms of the unreal and the real. Being falsely existent, it is the conventional truth; matching the principle, it is the ultimate truth."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.32.36) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.32.36](https://indike.org/pramana/in.bauddha.taisho.1763.32.36) · Pramāṇa
