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# 大般涅槃經疏 7.15

大般涅槃經疏 7.15

- **Language:** Classical Chinese

### [7.15](https://indike.org/pramana/in.bauddha.taisho.1767.7.15)

從「迦葉白佛」去，第三番問答，先問、次答。問又為二：初非佛旨、次舉事難。初文者，領前能訶責者是我弟子，不驅遣者佛法中怨。此則一是一非、愛憎去取，則無等視一子之心。升沈碩異，故仰非也。次舉事者，若一塗一割等無憎愛，亦應一持一犯咸不賞黜；既賞持黜犯，亦應治割賞塗。塗割既等，持犯應均。若持毀禁，此言則失；若不治刀割，彼言則虛。進退結難。

> From "Kāśyapa said to the Buddha" onward is the third round of questions and answers; the question comes first, followed by the answer. The question also has two parts: first, rejecting the Buddha's purport; next, citing events to challenge it. In the first passage, he grasps the preceding statement that one who can reprove is my disciple, while one who does not expel is an enemy within the Buddhadharma. This then posits one as right and one as wrong, loving and hating, rejecting and choosing, so there is no mind of regarding \[all\] equally like an only child. Elevation and demotion are drastically different; therefore, he reverently rejects it. Next, as for citing events: if anointing \[with sandalwood\] and hacking \[with a blade\] are equally without hatred and love, then equally keeping and violating should both receive neither reward nor dismissal. Since keeping is rewarded and violating is dismissed, hacking should also be punished and anointing rewarded. Since anointing and hacking are equal, keeping and violating should be balanced. If one upholds the prohibition of violations, this statement is lost; if one does not discipline the sword-hackers, that statement is hollow. He poses a challenge regarding advancing and retreating.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.7.15) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1767.7.15](https://indike.org/pramana/in.bauddha.taisho.1767.7.15) · Pramāṇa
