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# 大般涅槃經集解 5.60

大般涅槃經集解 5.60

- **Language:** Classical Chinese

### [5.60](https://indike.org/pramana/in.bauddha.taisho.1763.5.60)

案僧亮曰：若未見常理，但爾無言，則不長外惡，何用分別有為無為耶？此下出護法也。寶亮曰：若謂如來定是生滅有為，亦得言是斷滅無為也。又曰：不應云佛一向恒同有為，然佛定是無為也。曇愛曰：直案句云勿說如來定是有為，應說定是無為也。僧宗曰：若但體常而迷迹，非所以為解也。若能說本不乖迹、解迹不背本，乃契中道也。故言不應定說同於諸行，亦不得云一向不同。若一向不同，則傷迹也。如今未達，但自責而已也。

> Sengliang comments: If one has not yet seen the principle of permanence, merely remaining silent will prevent external evils from growing; what use is it to distinguish between conditioned and unconditioned? Below this, protecting the Dharma is set forth. Baoliang says: If one claims that the Tathāgata is definitely conditioned by arising and ceasing, one might as well say he is unconditioned by total annihilation. He also says: One should not say that the Buddha is entirely and constantly identical to the conditioned, yet the Buddha is definitely unconditioned. Tan'ai says: Taking the text straightforwardly, it means one must not say the Tathāgata is definitely conditioned; one should say he is definitely unconditioned. Sengzong says: If one merely realizes permanence while confused about traces, that is not the way to have understanding. If one can explain the root without violating the traces, and understand the traces without going against the root, then one accords with the Middle Way. Therefore it says that one should not definitely declare him identical to conditioned phenomena, nor may one say he is entirely different. If he were entirely different, it would damage the traces. If one has not yet reached this today, one should simply blame oneself.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.5.60) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.5.60](https://indike.org/pramana/in.bauddha.taisho.1763.5.60) · Pramāṇa
