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# 大般涅槃經集解 66.60

大般涅槃經集解 66.60

- **Language:** Classical Chinese

### [66.60](https://indike.org/pramana/in.bauddha.taisho.1763.66.60)

案僧亮曰：答第四問也。明有是未來有，無是現在無也。答以決定，而佛性不定，若作定說，而疑者不決，不應置答。若說不定，所疑以決，不須重答，是名置答也。法瑤曰：答前亦有亦斷問也。斷善根故，不得言定有也。善根還生，不得言定無也。可言亦有無者，此明萬善緣因性也。寶亮曰：答第三難也。答意云：不可定說有，不可定說斷。若言定有定無，此名置答也。

> Sengliang states: "This answers the fourth question. It clarifies that existence is future existence, and non-existence is present non-existence. An answer is decisive, yet the buddhadhātu is indefinite. If one speaks definitively while the doubter remains unresolved, it should not be an answer by setting aside. If one speaks of its indefiniteness so that doubts are resolved, it does not require a repeated answer; this is called setting aside \[the question\] in answering." Fayao states: "This answers the earlier question of being both existent and severed. Because roots of goodness are severed, one cannot say it definitely exists. Because roots of goodness are reborn, one cannot say it definitely does not exist. That one may say it both exists and does not exist clarifies the nature of contributory causes of the myriad goods." Baoliang states: "This answers the third objection. The import of the answer is: one cannot definitely say it exists, nor can one definitely say it is severed. Saying it definitely exists or definitely does not exist is called setting aside \[the question\] in answering."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.66.60) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.66.60](https://indike.org/pramana/in.bauddha.taisho.1763.66.60) · Pramāṇa
