[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) › 10.3 # 大般涅槃經集解 10.3 大般涅槃經集解 10.3 - **Language:** Classical Chinese ### [10.3](https://indike.org/pramana/in.bauddha.taisho.1763.10.3) 案道生曰：〈長壽〉之與〈金剛〉皆共談丈六，但內外言之耳。長壽為外應之跡，金剛為內照之實，實照體圓，故無法也。僧亮曰：答問金剛體不可壞也。有人命不盡而諸根壞，故須兩說也。法瑤曰：上明長壽無窮，然未必不念念相續。今明金剛堅固，非念所遷壞也。前因義，此顯體也。僧宗曰：答第二問也。答因答果，即為兩段也。寶亮曰：此品前明果、後明因，今以果題品也。如來以法性為體，無有無無，百非所不及，絕有相之境也。大分為五：第一初有兩行，總辨金剛身相體常不動，非食所資也。第二從迦葉發問以下，據迹為難也。第三從佛告迦葉以下，將欲答難，且更廣明法身絕百非之相也。第四從如來所以示病苦者，正答迦葉難，釋應現無常塵土之意也。第五領解，自說己之體常，兼傳被於未聞者也。智秀曰：就答果問中，有四翻：第一兩行正答問也；第二迦葉難；第三佛答也；第四勸信。 > Daosheng comments: Both 'Long Life' and 'Adamantine' speak of the sixteen-foot body, but they discuss it in terms of the internal and external. Long life is the trace of external responsiveness, while the adamantine is the reality of internal illumination; the reality of illumination is complete in its essence, and therefore without any conditioned dharmas. Sengliang says: It answers the question regarding the adamantine essence being indestructible. There are those whose lifespans are not exhausted yet their sensory faculties are damaged; therefore, both explanations were necessary. Fayao says: Above, it was clarified that long life is inexhaustible, yet it might not be free from thought-to-thought succession. Here, it clarifies that the adamantine is firm and solid, not shifted or broken by thoughts. The former was the meaning of cause; this reveals the essence. Sengzong says: It answers the second question. Answering the cause and answering the fruit makes two sections. Baoliang says: This chapter first clarifies the fruit and later clarifies the cause; now the chapter is titled after the fruit. The Tathāgata takes the dharmatā as his essence; free from existence and non-existence, beyond the reach of the hundred negations, transcending the realm of conditioned characteristics. It is broadly divided into five parts: first, the initial two lines generally discern the adamantine body's characteristics and its essence as permanently unmoving, not sustained by food; second, from Kāśyapa's question onward, the objection is raised based on the manifested traces; third, from the Buddha addressing Kāśyapa onward, preparing to answer the objection, he further broadly clarifies the dharmakāya's characteristics of transcending the hundred negations; fourth, from where the Tathāgata explains why he manifests illness and suffering, directly answering Kāśyapa's objection and explaining the intention behind manifesting impermanent dust and soil; fifth, expressing understanding, stating the permanence of one's own essence, and propagating it to those who have not yet heard it. Zhixiu says: Within the answer to the question on the fruit, there are four rounds: first, the two lines directly answer the question; second, Kāśyapa raises an objection; third, the Buddha answers; fourth, an exhortation to faith. > — English (machine translation) (machine translation) - [Previous: 10.2](https://indike.org/pramana/in.bauddha.taisho.1763.10.2) - [Next: 10.4](https://indike.org/pramana/in.bauddha.taisho.1763.10.4) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1763.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.10.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.10.3](https://indike.org/pramana/in.bauddha.taisho.1763.10.3) · Pramāṇa