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# 大般涅槃經集解 67.48

大般涅槃經集解 67.48

- **Language:** Classical Chinese

### [67.48](https://indike.org/pramana/in.bauddha.taisho.1763.67.48)

案僧亮曰：廣上有無也。謂善是有、不善是無，非因緣是有、因緣是無，乃至一闡提說，亦復如是。一一反上，釋自意語義也。僧宗曰：向舉章門，欲類下句言，豈唯因果不雜，還就因中善不善亦不得雜也。寶亮曰：上來至此，第一，就二門明有無也。明果時有十力等諸三昧，因時唯有善不善無記等，無十力等也。

> Sengliang comments: He expands on existence and non-existence above. That is, wholesome is existent, unwholesome is non-existent; non-causes-and-conditions are existent, causes-and-conditions are non-existent; and even up to speaking of the icchantika, it is also like this. Reversing the above one by one, he explains the meaning of speech in accordance with his own intent. Sengzong says: Having just cited the programmatic heading, he wishes to assimilate the lower clauses to say: how could it be only that cause and effect are not conflated? Even within the cause, wholesome and unwholesome must also not be conflated. Baoliang says: From above down to here is the first, clarifying existence and non-existence through two gateways. It clarifies that at the time of the effect there are the ten powers and various samādhis, while at the time of the cause there are only wholesome, unwholesome, indeterminate, and so forth, lacking the ten powers and the like.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.67.48) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.67.48](https://indike.org/pramana/in.bauddha.taisho.1763.67.48) · Pramāṇa
