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# 大般涅槃經集解 53.58

大般涅槃經集解 53.58

- **Language:** Classical Chinese

### [53.58](https://indike.org/pramana/in.bauddha.taisho.1763.53.58)

案僧亮曰：法無常故滅能滅者，如木無常，火能焚之。生能生之者，牙有生相，水穀能生也。善男子見不空者，答其初難。不言性不可空，就世諦假用於眾生心之所見不空。今如假而識，即是照空，是以非倒也。如貪等，但就世諦是有，得惡果報，乃至色性亦如是也。若凡夫定執為實，可使是倒，明菩薩不作此解，非倒也。以夜為晝則為倒，此明如假而知、如空而識，豈為倒哉？

> Sengliang states: 'Because phenomena are impermanent, cessation can destroy them' is like wood being impermanent, so fire can burn it. 'Production can produce them' is like a sprout having the characteristic of production, so water and grain can produce it. 'Good son, seeing non-empty phenomena' answers his first objection. He does not say that their nature cannot be empty; he refers to the conventional-truth provisional function seen by the minds of sentient beings as non-empty. Now, recognizing it in accordance with the provisional is precisely illuminating emptiness; hence it is not an inversion. Just as greed and the like exist merely in terms of conventional truth, leading to evil retributions, so too it is with the nature of matter. If an ordinary person resolutely grasps them as real, that can be made out to be an inversion; but this clarifies that bodhisattvas do not form this understanding, and thus it is not an inversion. Taking night to be day would be an inversion; this clarifies that knowing according to the provisional and recognizing according to emptiness—how could that be an inversion?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.53.58) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.53.58](https://indike.org/pramana/in.bauddha.taisho.1763.53.58) · Pramāṇa
