[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) › 56.70 # 大般涅槃經集解 56.70 大般涅槃經集解 56.70 - **Language:** Classical Chinese ### [56.70](https://indike.org/pramana/in.bauddha.taisho.1763.56.70) 案僧亮曰：上別破二因，說有是未來。今師子吼更以事證因中先有，欲廣有者之過耳。僧宗曰：第一執，以正因證有性也。寶亮曰：第五，謂正因之中應已有微微佛，故能令眾生得無上道耳。若正因中都無者，何不名作緣因耶？ > Sengliang comments: Above, he separately refuted the two causes and explained that existence refers to the future. Now Siṃhanāda again uses observable facts to prove that it exists beforehand in the cause, wishing to expand upon the faults of those who hold existence. Sengzong comments: The first clinging: using the direct cause to prove the existence of the nature. Baoliang comments: The fifth: he supposes that within the direct cause there must already be a subtle Buddha, which can therefore cause sentient beings to attain the unexcelled path. If there were nothing at all within the direct cause, why would it not be called a contributory cause? > — English (machine translation) (machine translation) - [Previous: 56.69](https://indike.org/pramana/in.bauddha.taisho.1763.56.69) - [Next: 56.71](https://indike.org/pramana/in.bauddha.taisho.1763.56.71) - [Up: 56](https://indike.org/pramana/in.bauddha.taisho.1763.56) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.56.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.56.70](https://indike.org/pramana/in.bauddha.taisho.1763.56.70) · Pramāṇa