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# 大般涅槃經義記 6.45

大般涅槃經義記 6.45

- **Language:** Classical Chinese

### [6.45](https://indike.org/pramana/in.bauddha.taisho.1764.6.45)

次明知見取法差別，別有三種：一知而不見，如下文說「知諸眾生習行邪法，不見其人得解脫果」，如是一切；二亦見亦知，如下文說「見生造惡墮於惡道，知生修善生於天人及得解脫」，如是一切；三亦見亦知、不見不知，如下文說「隨俗言說有男女等可見可知，若隨聖人祕藏之言，無有男女舍宅等事不可見知」，如是一切。何故不說見而不知？知易見難，但見皆知，故不說之。知見取法有此差別，今此總中據要即舉，是故直言亦見亦知。

> Next, clarifying the distinction in how knowledge and vision apprehend dharmas: specifically, there are three kinds: First, knowing but not seeing, as the text below says: "knowing that sentient beings practice deviant dharmas, yet not seeing that those persons attain the fruit of liberation," and so on for all such cases. Second, both seeing and knowing, as the text below says: "seeing beings commit evil and fall into the evil destinies; knowing beings cultivate good, are born among devas and humans, and attain liberation," and so on for all such cases. Third, both seeing and knowing, and neither seeing nor knowing, as the text below says: "conforming to conventional speech, there are men, women, and so forth that can be seen and known; if conforming to the words of the holy one's secret treasury, there are no men, women, houses, or the like that cannot be seen or known," and so on for all such cases. Why is "seeing but not knowing" not mentioned? Knowing is easy, while seeing is difficult; wherever there is seeing, there is always knowing, which is why it is not mentioned. There is this distinction in how knowledge and vision apprehend dharmas; here in the general section, it brings up what is essential, and therefore simply says "both seeing and knowing."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.6.45) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1764.6.45](https://indike.org/pramana/in.bauddha.taisho.1764.6.45) · Pramāṇa
