[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) › 65.22 # 大般涅槃經集解 65.22 大般涅槃經集解 65.22 - **Language:** Classical Chinese ### [65.22](https://indike.org/pramana/in.bauddha.taisho.1763.65.22) 案僧亮曰：佛說二諦，世諦有因，因有二種：一有法用、二無法用。無法用者，三無為也。有法用者，謂五陰也。或者聞涅槃能斷生死，便言有無為法，法入所攝也；聞其無法，謂無涅槃能斷生死，起諍論也。燈滅直明滅而已，更無滅法生也。涅槃亦爾，直煩惱滅，更無法生也。以煩惱滅，生死不續，是無法之用，名虛空也。是總相空，故稱常稱遍也。世間無馬等空，是別相空，亦以無法為空，借以為譬。以別相故，非常非遍也。非智緣滅者，智緣滅，出世間無漏；非智緣滅，世間無漏。雖世出世之異，滅義是常，與虛空同，稱三無為。外道不得無漏斷結，結滅而還生，不得稱常。僧宗曰：第十一諍論也。就正義而言者，非無三無為，別三法耳。寶亮曰：或者謂空中無物，不可分別，唯是一空，無三無為也。此中佛意，亦得言有、亦得言無，空無別法故言無，逐義往尋故言有也。 > Sengliang states: The Buddha spoke of the two truths. In conventional truth there are causes, and causes are of two kinds: first, those with the function of existent phenomena; second, those with the function of nonexistent phenomena. Those with the function of nonexistent phenomena are the three unconditioned \[phenomena\]. Those with the function of existent phenomena are the five aggregates. Deluded people, hearing that nirvāṇa can cut off saṃsāra, thereupon say there are unconditioned phenomena subsumed within the sphere of mental objects (dharmāyatana); hearing that it is nonexistent phenomena, they say there is no nirvāṇa that can cut off saṃsāra, giving rise to disputes. When a lamp is extinguished, it is merely that the light is extinguished; no separate phenomenon of extinction is produced. Nirvāṇa is also like this: it is merely that afflictions are extinguished, and no separate phenomenon is produced. Because afflictions are extinguished, saṃsāra does not continue; this is the function of nonexistent phenomena, which is called space (ākāśa). Because this is emptiness of general characteristics, it is called permanent and all-pervading. The world's emptiness of horses and the like is emptiness of particular characteristics; it also takes nonexistent phenomena as empty and is borrowed as an analogy. Because it is of particular characteristics, it is neither permanent nor all-pervading. Regarding extinction not due to knowledge (apratisaṃkhyānirodha): extinction due to knowledge (pratisaṃkhyānirodha) is supramundane and uncontaminated; extinction not due to knowledge is mundane and uncontaminated. Although there is the difference of mundane and supramundane, the meaning of extinction is permanent, identical with space, and thus they are called the three unconditioned \[phenomena\]. Non-Buddhists do not attain the uncontaminated to sever defilements; their defilements are extinguished and then arise again, so they cannot be called permanent. Sengzong states: This is the eleventh dispute. Speaking in terms of the correct doctrine, it is not that there are no three unconditioned \[phenomena\], but merely that they are not three separate phenomena. Baoliang states: Deluded people claim that because there are no things in space, it cannot be differentiated; it is solely one emptiness, and there are no three unconditioned \[phenomena\]. The Buddha's intent here is that one may say they exist, and one may also say they do not exist: because within emptiness there are no separate phenomena, one says they do not exist; seeking in accordance with their meanings, one says they exist. > — English (machine translation) (machine translation) - [Previous: 65.21](https://indike.org/pramana/in.bauddha.taisho.1763.65.21) - [Next: 65.23](https://indike.org/pramana/in.bauddha.taisho.1763.65.23) - [Up: 65](https://indike.org/pramana/in.bauddha.taisho.1763.65) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.65.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.65.22](https://indike.org/pramana/in.bauddha.taisho.1763.65.22) · Pramāṇa