[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) › 66.70 # 大般涅槃經集解 66.70 大般涅槃經集解 66.70 - **Language:** Classical Chinese ### [66.70](https://indike.org/pramana/in.bauddha.taisho.1763.66.70) 案僧亮曰：此普是因中也。始者為因、金剛為果，猶是有為，不免三世也。言亦非謂佛果也。寶亮曰：因之與果，俱三世攝。前念五陰為因，後念五陰為果，故因果俱三世也。非三世者，唯果佛性獨脫也。智秀曰：正答問也。若是變易地帶應，故具五也。 > Sengliang notes: "This broadly pertains to the causal stage. The initial \[stage\] is the cause, and the vajra\[-like samādhi\] is the fruit; these are still conditioned and do not escape the three times. Saying 'also neither' refers to the Buddha-fruit." Baoliang says: "Both cause and fruit are subsumed under the three times. The five aggregates of the preceding thought-moment are the cause, and the five aggregates of the subsequent thought-moment are the fruit; thus cause and effect are both of the three times. That which is not of the three times is solely the fruit-buddhadhātu, which is singularly liberated." Zhixiu says: "This directly answers the question. If it is the stage of transformation, it carries the responsive \[body\], and therefore possesses all five \[aggregates\]." > — English (machine translation) (machine translation) - [Previous: 66.69](https://indike.org/pramana/in.bauddha.taisho.1763.66.69) - [Next: 66.71](https://indike.org/pramana/in.bauddha.taisho.1763.66.71) - [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.66.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.66.70](https://indike.org/pramana/in.bauddha.taisho.1763.66.70) · Pramāṇa