[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) › 68.56 # 大般涅槃經集解 68.56 大般涅槃經集解 68.56 - **Language:** Classical Chinese ### [68.56](https://indike.org/pramana/in.bauddha.taisho.1763.68.56) 案僧亮曰：空有四義，可以譬性，一無三世、二非物、三無內外、四無罣礙也。僧宗曰：佛意非此三法，故說名為有也。煩惱對涅槃、闡提對如來、無情對佛性，此三對故為有；虛空無對，豈得為有？寶亮曰：今就此一段說中有四番明義。第一辨佛果體常，異虛空之常。兩常雖同，其旨甚別。第二物還致疑，若兩常同非三世所攝，何不俱名為有，而一有一無？佛釋言：其常乃同，要一有對治可名為有。而虛空直是物無，無所對治，故是無也。第三遣外道橫計虛空是有義。第四引證，明三世智人皆如是說也。今初門中略出數事，明其異相。然文中佛說其旨，理自彰也。 > Sengliang notes: Space has four meanings by which it can illustrate the nature: first, having no three periods of time; second, not being a material thing; third, having no internal or external; fourth, having no obstruction. Sengzong says: The Buddha's intent is that because it is not these three dharmas, it is spoken of as existent. Defilement contrasts with nirvāṇa, the icchantika contrasts with the Tathāgata, and the insentient contrasts with the buddhadhātu; because of these three contrasts, it is existent. Empty space has no contrast, so how could it be existent? Baoliang says: Now within this exposition there are four rounds of clarifying the meaning. First, distinguishing that the permanence of the Buddha-fruit's essence differs from the permanence of empty space; although the two permanences are alike, their purports are very different. Second, beings raise a doubt in return: if both permanences are alike in not being subsumed under the three periods of time, why are they not both called existent, instead of one being existent and one non-existent? The Buddha explains: their permanence is indeed alike, but one must have an antidote to be called existent; whereas empty space is simply the absence of things, having no antidote, so it is non-existent. Third, dispelling the heterodox misconception that empty space is an existent entity. Fourth, citing proof to clarify that the wise of the three periods of time all speak in this way. Now in the first section he briefly sets forth several matters to clarify their divergent characteristics. However, in the text, the Buddha states its purport, and the principle naturally reveals itself. > — English (machine translation) (machine translation) - [Previous: 68.55](https://indike.org/pramana/in.bauddha.taisho.1763.68.55) - [Next: 68.57](https://indike.org/pramana/in.bauddha.taisho.1763.68.57) - [Up: 68](https://indike.org/pramana/in.bauddha.taisho.1763.68) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.68.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.68.56](https://indike.org/pramana/in.bauddha.taisho.1763.68.56) · Pramāṇa