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# 大般涅槃經集解 56.116

大般涅槃經集解 56.116

- **Language:** Classical Chinese

### [56.116](https://indike.org/pramana/in.bauddha.taisho.1763.56.116)

案僧亮曰：業果即眾生，即正因性也。名為常者，煩惱故言常耳。斷常煩惱者，上言因果皆常，未辨常有長短之因。以結惑故常，結惑盡者則因滅矣。果以無惑故常，常故不變易也。寶亮曰：一說既竟讚歎，明一切眾生及諸佛境界業果佛性悉不可思議。佛果等四法雖常，但眾生起煩惱，業障䨱故，常癡無解。來翻云何非常耶。上言煩惱之常者，正出此文也。始終為所除，故言斷常煩惱名無常耳。

> Sengliang states: Karma and fruit are precisely sentient beings, which are precisely the direct-cause nature. That which is called permanent is called permanent merely on account of afflictions. Regarding the severing of permanent afflictions: above it was said that causes and fruits are all permanent, without yet distinguishing the causes whose permanence has longer or shorter duration. They are permanent on account of defilements and delusions; when defilements and delusions are exhausted, the causes are extinguished. The fruit is permanent because it is without delusion; because it is permanent, it does not alter. Baoliang states: Having completed one exposition, he offers praise, clarifying that the realms, karma, fruit, and buddhadhātu of all sentient beings and all buddhas are entirely inconceivable. Although the four dharmas such as the fruit of buddhahood are permanent, sentient beings give rise to afflictions and are obstructed and covered by karmic hindrances, so they are constantly ignorant and without understanding. How could the coming turn not be permanent? What was said above about the permanence of afflictions is precisely derived from this passage. Because they are eliminated throughout from beginning to end, it is said that severing permanent afflictions is called impermanence.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.56.116) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.56.116](https://indike.org/pramana/in.bauddha.taisho.1763.56.116) · Pramāṇa
