[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) › 53.36 # 大般涅槃經集解 53.36 大般涅槃經集解 53.36 - **Language:** Classical Chinese ### [53.36](https://indike.org/pramana/in.bauddha.taisho.1763.53.36) 案僧亮曰：答第六難也。僧宗曰：答第五難。今言不得一向已有，以當有故言有也。如乳臥至一月，則不生酪。若以一渧頗求樹汁，至即成酪，以其緣具足也。若乳中先有酪者，何須待緣耶？難作能作者，言政以具此直心等五事，所以能為此難忍之事。乃至不惜軀命，深識空相故爾也。寶亮曰：答第五難執因中有果。今明萬法從緣，無有自性，若緣會則有、未會便無，豈容因中已有果？若已有果，何須眾緣？以無性故，故得成佛也。答難既竟，還舉前結句，以是義故，菩薩常讚人善，故名直心。結句後，偏就菩薩心約事來明直心也。 > Sengliang states: This answers the sixth objection. Sengzong states: This answers the fifth objection. It is now said that it cannot be said to already exist unconditionally; because it will exist in the future, it is said to exist. For example, if milk is left lying for up to a month, curd will still not be produced. But if one adds a single drop of sap from the poqiu tree, it immediately turns into curd, because its conditions are fully present. If there were already curd in the milk, why would it need to wait for conditions? Regarding 'being able to do what is difficult to do': it means that precisely because one is endowed with these five matters such as the straightforward mind, one is able to perform these things that are difficult to endure, even not sparing body and life, because one deeply understands the characteristic of emptiness. Baoliang states: This answers the fifth objection that clung to the effect existing within the cause. Now it is explained that the myriad dharmas arise from conditions and have no svabhāva; when conditions assemble, they exist, and when they have not assembled, they do not exist. How could it allow that the effect already exists within the cause? If the effect already existed, why would it need multiple conditions? Because there is no fixed nature, one is able to become a Buddha. Having finished answering the objection, he again brings up the previous concluding sentence: by this principle, the bodhisattva always praises others' goodness, and therefore it is called a straightforward mind. After the concluding sentence, he specifically turns to the bodhisattva's mind in relation to affairs to explain the straightforward mind. > — English (machine translation) (machine translation) - [Previous: 53.35](https://indike.org/pramana/in.bauddha.taisho.1763.53.35) - [Next: 53.37](https://indike.org/pramana/in.bauddha.taisho.1763.53.37) - [Up: 53](https://indike.org/pramana/in.bauddha.taisho.1763.53) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.53.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.53.36](https://indike.org/pramana/in.bauddha.taisho.1763.53.36) · Pramāṇa