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# 大般涅槃經集解 53.30

大般涅槃經集解 53.30

- **Language:** Classical Chinese

### [53.30](https://indike.org/pramana/in.bauddha.taisho.1763.53.30)

案僧亮曰：答第二第三難也。僧宗曰：答第二難也。其難言：既遇與不遇悉不能發，此人當得菩提。今答言：闡提時斷善根，及其後生善之時非復闡提。此人遇與不遇，俱不離闡提心，是故言不可治，不言斷當性也。寶亮曰：答第二難。言若闡提有佛性，決定不去，是亦不善。佛答意云：我言不能去者，此當闡提心時語耳，不言捨闡提心後亦不能去也。其未捨闡提位時雖有佛性，而非是善；若捨此心後，非復一闡提，云何不能去耶？

> Sengliang states: This answers the second and third objections. Sengzong states: This answers the second objection. His objection stated: 'Since whether he meets or does not meet \[a good friend\] he is completely unable to generate \[the bodhi mind\], \[does\] this person \[ever\] attain bodhi?' Now the reply states: When he is an icchantika, he severs his kuśalamūlas; but when later he generates goodness, he is no longer an icchantika. Whether this person meets or does not meet \[a good friend\], he is never free of the icchantika mind, and therefore it is said that he cannot be cured; it is not said that his future nature is severed. Baoliang states: This answers the second objection. The objection stated: 'If an icchantika has buddhadhātu and is definitely unable to recover, then this too is not good.' The Buddha's intended reply says: 'When I said that he cannot recover, this was spoken only of the time when he possesses the icchantika mind; it was not said that after discarding the icchantika mind he is likewise unable to recover.' When he has not yet discarded the icchantika stage, although he has buddhadhātu, it is not good; if after discarding this mind he is no longer an icchantika, why could he not recover?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.53.30) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.53.30](https://indike.org/pramana/in.bauddha.taisho.1763.53.30) · Pramāṇa
