[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) › 67.10 # 大般涅槃經集解 67.10 大般涅槃經集解 67.10 - **Language:** Classical Chinese ### [67.10](https://indike.org/pramana/in.bauddha.taisho.1763.67.10) 案僧亮曰：計常之家說因中有果，其過不同。一謂乳中有酪，微不可見，如器中有菓，而菓與器異。二謂乳即是酪、酪即是乳，俱名隨時變，其體常一，故云名有先後，其實無異也。道慧記曰：若使五味一時而有者，誰作次第，先乳次酪乃至醍醐耶？智秀曰：未見聞有酪在乳前。必同時者，乳有何緣必不後，酪不在前？故知乳時必無酪。 > Sengliang notes: When exponents of eternalism say there is fruit within the cause, their faults differ. One holds that there is curd within milk, subtle and imperceptible, like fruit in a vessel, yet the fruit is distinct from the vessel. The second holds that milk is curd and curd is milk, both changing with time, their substance eternally one; hence it says their names are earlier and later, but their reality has no difference. Daohui's Record states: If the five flavors existed at the same time, who would establish the sequence of milk first, then curd, up to ghee? Zhixiu says: One has never seen or heard of curd preceding milk. If they were necessarily simultaneous, by what condition would milk certainly not be later, and curd not be earlier? Hence we know that at the time of milk there is definitely no curd. > — English (machine translation) (machine translation) - [Previous: 67.9](https://indike.org/pramana/in.bauddha.taisho.1763.67.9) - [Next: 67.11](https://indike.org/pramana/in.bauddha.taisho.1763.67.11) - [Up: 67](https://indike.org/pramana/in.bauddha.taisho.1763.67) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.67.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.67.10](https://indike.org/pramana/in.bauddha.taisho.1763.67.10) · Pramāṇa