[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) › 6.61 # 大般涅槃經集解 6.61 大般涅槃經集解 6.61 - **Language:** Classical Chinese ### [6.61](https://indike.org/pramana/in.bauddha.taisho.1763.6.61) 案道生曰：昔亦佛說，今亦佛說，昔解既非，今何必是？是故還執昔解，乃取判於佛也。僧亮曰：謂如來是常，推理而言，理應自在。而我今日請不得住，便是不得自在，是即昔說無我是實，今說自在應虛也。如佛所說者，今昔皆是佛說，今說何必全是，故引昔取判也。法瑤曰：從快說以來，比丘雖自說解，猶未自審。今欲取定於佛，故先呈昔解，歎無我想為真也。佛若非之，則今解是也；如其不非，今解何必是耶？芭蕉譬明解無我也，漿澤譬真言其身。理自無我，不假言其心解，七葉華美脩無我得入涅槃也。寶亮曰：此第三章，欲還脩昔教也。 > Daosheng states: The past was taught by the Buddha, and the present is also taught by the Buddha; if past understanding was wrong, why must present \[understanding\] be right? Therefore, returning to cling to the past understanding, they submit it to the Buddha for judgment. Sengliang states: Saying the Tathāgata is permanent means, reasoning according to principle, he ought in principle to be sovereign. Yet today when we plead, he cannot remain, which means he is not sovereign. Thus the past statement of non-self is real, and the present statement of sovereignty must be false. 'As the Buddha taught' means both present and past were taught by the Buddha; why must the present teaching be entirely correct? Hence they cite the past to seek judgment. Fayao states: Ever since the 'delightful discourse', although the bhikṣus explained their own understanding, they had not yet verified it themselves. Now wishing to obtain a decisive ruling from the Buddha, they first present their past understanding, praising the notion of non-self as true. If the Buddha rejects it, then their present understanding is correct; if he does not reject it, why must their present understanding be right? The plantain analogy clarifies the understanding of non-self. The sap analogy speaks of the truth of the body: in principle it is naturally non-self, without needing to speak of mental understanding; the beauty of the saptaparṇa flower illustrates that practicing non-self allows one to enter nirvāṇa. Baoliang states: This is the third section: wanting to return to practicing the past teachings. > — English (machine translation) (machine translation) - [Previous: 6.60](https://indike.org/pramana/in.bauddha.taisho.1763.6.60) - [Next: 6.62](https://indike.org/pramana/in.bauddha.taisho.1763.6.62) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1763.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.6.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.6.61](https://indike.org/pramana/in.bauddha.taisho.1763.6.61) · Pramāṇa