[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) › 66.46 # 大般涅槃經集解 66.46 大般涅槃經集解 66.46 - **Language:** Classical Chinese ### [66.46](https://indike.org/pramana/in.bauddha.taisho.1763.66.46) 案僧亮曰：稱其第三問也，答其有無兩關難也。僧宗曰：今明斷善根人悉有如上諸三昧及菩薩性也。答意謂：汝問若有，則不名斷善根，我言當有善根，豈得言一切有佛性者？我言無者，現在竟不可得，未來必有，豈得斷善根耶？是二障未來者，正以現在具有煩惱障，未來不得速成佛，故言無耳，非是永無。名分別答也。寶亮曰：且答第二難也。謂斷善根人亦有果頭七種佛性，亦有十住六種緣因之性。是二種佛性，障未來故，名之為無耳；定當得故，名為有也。但以現在惑障，兩種性不現故，便字曰無。豈得云斷善根人無佛性耶？智秀曰：明二種性現在無故，不在斷例。以別斷餘善故，闡提義成；以當有故，言悉有也。 > Sengliang states: "This addresses his third question, answering his dual dilemma regarding existence and non-existence." Sengzong states: "Now it clarifies that a person who has severed the roots of goodness possesses all the aforementioned samādhis and bodhisattva natures. The answer means: you ask whether, if it exists, they cannot be called one who has severed the roots of goodness. I say that they will have roots of goodness; how could one say that everyone has the buddhadhātu? When I say non-existent, it is completely unobtainable at present, but will certainly exist in the future; how could they have severed the roots of goodness? That these two obstruct the future is precisely because, currently possessing the obstruction of afflictions, they cannot swiftly achieve buddhahood in the future; hence it is merely called non-existent, not eternally non-existent. This is called answering by distinguishing." Baoliang states: "This provisionally answers the second objection. It means that one who has severed the roots of goodness also possesses the seven kinds of buddhadhātu at the head of the fruit, as well as the six kinds of natures of contributory causes of the ten abidings. These two kinds of buddhadhātu, because they obstruct the future, are called non-existent; because they will definitely be attained, they are called existent. It is only because of present delusions and obstructions that the two kinds of natures do not manifest, so they are designated non-existent. How could one say that one who has severed the roots of goodness has no buddhadhātu?" Zhixiu states: "It clarifies that because the two kinds of natures are non-existent in the present, they are not of the category that is severed. Because other virtues are severed separately, the meaning of icchantika is established; because they will exist in the future, it is said that all possess them." > — English (machine translation) (machine translation) - [Previous: 66.45](https://indike.org/pramana/in.bauddha.taisho.1763.66.45) - [Next: 66.47](https://indike.org/pramana/in.bauddha.taisho.1763.66.47) - [Up: 66](https://indike.org/pramana/in.bauddha.taisho.1763.66) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.66.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.66.46](https://indike.org/pramana/in.bauddha.taisho.1763.66.46) · Pramāṇa