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# 大般涅槃經集解 55.82

大般涅槃經集解 55.82

- **Language:** Classical Chinese

### [55.82](https://indike.org/pramana/in.bauddha.taisho.1763.55.82)

案僧亮曰：上說戒等是因是果，體是有為也。今明涅槃是果，非因非有為。非有為故，不從因有也。上果故者，人求無苦，以無苦為上也。沙門果故者，斷生死也。過過者，皆說苦法也。煩惱是過，又生苦故，是為過過也。僧宗曰：向已答戒信二法互為因果，是故無常。今明涅槃是了因家果，所以常也。是上果者，釋所以是勝也。寶亮曰：既判戒亦有因，知戒非是常，不定便位。涅槃唯得名果，不復更為他作因，故是果非因。

> Sengliang comments: The above explained that precepts and so forth are causes and fruits, their essence being saṃskṛta. Now it clarifies that nirvāṇa is a fruit, neither a cause nor saṃskṛta. Because it is not saṃskṛta, it does not exist from a cause. Regarding "because it is the supreme fruit": people seek freedom from suffering, taking freedom from suffering as supreme. Regarding "because it is the fruit of the śramaṇa": it severs saṃsāra. Regarding "faults of faults": all refer to suffering dharmas. Afflictions are faults, and because they further produce suffering, they are "faults of faults." Sengzong says: He previously answered that the two dharmas of precepts and faith serve mutually as cause and effect and are therefore impermanent. Now he clarifies that nirvāṇa is the fruit of the revealing cause, which is why it is permanent. Regarding "is the supreme fruit": this explains why it is superior. Baoliang says: Having determined that precepts also have a cause, we know that precepts are not permanent and do not have an immutable status. Nirvāṇa can only be called a fruit and no longer acts as a cause for anything else; hence it is a fruit and not a cause.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.55.82) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.55.82](https://indike.org/pramana/in.bauddha.taisho.1763.55.82) · Pramāṇa
