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# 大般涅槃經集解 38.62

大般涅槃經集解 38.62

- **Language:** Classical Chinese

### [38.62](https://indike.org/pramana/in.bauddha.taisho.1763.38.62)

案僧亮曰：現在無眼，是有為空也。僧宗曰：舉假名實法二法為空也。眼等為空也。眼等為實作者，有業為假名。此二家無生，於有為是勝，故受第一義耳。空乃無假實，約假實以明空耳。寶亮曰：此實法空也。何以言之？無所從來、去無所至，故知實法空。所以舉作者，用假名空證實法空成也。若不見假實異，故知實法空成也。

> Sengliang comments: There being no eye in the present is the emptiness of the conditioned. Sengzong says: It cites the two phenomena—nominal designations and real entities—as being empty. The eye and so forth are empty. The eye and so forth being the real agent, having karma is a nominal designation. These two classes are without arising; they are superior to the conditioned, and therefore receive \[the name of\] 'ultimate truth'. Emptiness is fundamentally without nominal designation or reality; it is merely explained with reference to nominal designation and reality. Baoliang says: This is the emptiness of real entities. Why do we say this? Because they come from nowhere and go nowhere, one therefore knows that real entities are empty. The reason an agent is cited is to use the emptiness of nominal designations to establish the emptiness of real entities. If one does not see a difference between nominal designation and reality, one therefore knows that the emptiness of real entities is established.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.38.62) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.38.62](https://indike.org/pramana/in.bauddha.taisho.1763.38.62) · Pramāṇa
