[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) › 11.3 # 大般涅槃經集解 11.3 大般涅槃經集解 11.3 - **Language:** Classical Chinese ### [11.3](https://indike.org/pramana/in.bauddha.taisho.1763.11.3) 案：舊本云如來性品。僧亮曰：如來性者，答第五廣上因果及文字也。不可重名，此皆是如來因果之性，以性為名焉。四相者，通答第四第五問。何者？已說長壽、金剛因果，及經名字、流通經法，經事究竟，是故答第四也。以名字局故，不合流通。佛性名通，故收入〈佛性品〉也。法瑤曰：上品迦葉業問當何名斯經？云何奉持？今日以自正等四，明奉持之義，是故說此自正義。說云應如是持，即結也。又一義：上品略以八義釋大涅槃，今從此下竟解脫文，廣辨大涅槃義也。自正等四事，廣般若義，成大涅槃也。從「云何當知是無常耶」竟「有密藏」，開身口密義，顯法身無方之能，此就法身明大涅槃義也。廣明解脫義成大涅槃，要以此三義顯其體者也。前品所問云何奉持？已出所持之法；今備此四相，能流通經，即是奉持之義。又一義：經旨既竟，便可流通。然流通之人，非德不傳。若教圓理備，經之究竟，人能於經教之中生圓足之解，自行兼人，終成正覺，即人究竟。是故此品通答二問也。智秀曰：六卷《泥洹》云「菩薩化眾生，說法有幾種。」此經云「願佛開微密」，問旨雖殊，而所顯之理一也。故六卷云釋解脫竟云「是名菩薩成就四法」也。曇纖曰：六卷有菩薩化眾生，無願佛開微密；而此有開微密，而無化眾生。互有𨷂也。若具有，為勝也。從此訖善解因緣竟，即答說法有幾種。從壞衣等喻訖廣說解脫，答𨷂微密之問也。 > Note: The older version had "Chapter on the Nature of the Tathāgata." Sengliang states: "Nature of the Tathāgata" answers the fifth \[question\], elaborating upon the cause, fruit, and letters mentioned above. Because duplicate titles cannot be used, and these are all the nature of the Tathāgata's causes and fruits, it is named after "nature." "The four dharmas" collectively answers the fourth and fifth questions. Why? Having already expounded the causes and fruits of long life and the vajra, as well as the name of the sūtra and the method of propagating the sūtra, the matter of the sūtra is completed; therefore it answers the fourth question. Because a name is narrow, it is not suitable for propagation. The name "buddhadhātu" is universal, and is thus subsumed under the "Chapter on Buddhadhātu." Fayao states: In the preceding chapter Kāśyapa had already asked, "What should this sūtra be named, and how should it be upheld?" Today, by means of the four \[dharmas\] of rectifying oneself and so forth, the meaning of upholding is clarified, which is why this meaning of rectifying oneself is expounded. Stating that "one should uphold it in this way" provides the conclusion. Another interpretation: The preceding chapter briefly explained mahānirvāṇa by means of eight meanings; now, from here down to the end of the passage on vimokṣa, the meaning of mahānirvāṇa is broadly discriminated. The four matters of rectifying oneself and so forth broadly elaborate upon the meaning of prajñā, completing mahānirvāṇa. From "How should one know that it is impermanent?" down to "possesses a secret treasury," the esoteric meanings of body and speech are opened up, revealing the boundless capacity of the dharmakāya; this explains the meaning of mahānirvāṇa in terms of the dharmakāya. Broadly explaining the meaning of vimokṣa completes mahānirvāṇa; its substance must be revealed by means of these three meanings. What was asked in the previous chapter—"How should it be upheld?"—already brought forth the Dharma that is upheld; now, being fully endowed with these four dharmas and able to propagate the sūtra is precisely the meaning of upholding. Another interpretation: The essential purport of the sūtra having already been completed, it may then be propagated. Yet as for persons of propagation, without virtue it cannot be transmitted. If the teaching is consummate and the principle complete, this is the perfection of the sūtra; if people are able to generate consummate understanding within the sūtra's teaching, benefiting both their own practice and others, and ultimately achieving right awakening, this is the perfection of the person. Therefore this chapter collectively answers two questions. Zhixiu states: The six-fascicle Nirvāṇa Sūtra states: "In how many ways does a bodhisattva transform sentient beings and expound the Dharma?" This sūtra states: "May the Buddha open up the subtle and esoteric." Although the purports of the questions differ, the principle they reveal is one. Therefore the six-fascicle text, having finished explaining vimokṣa, states: "This is called the bodhisattva achieving the four dharmas." Tanqian states: The six-fascicle text has the bodhisattva transforming sentient beings, but lacks "May the Buddha open up the subtle and esoteric"; whereas this \[text\] has opening up the subtle and esoteric, but lacks transforming sentient beings. Each has its omission. It would be superior if both were present. From here to the end of "skilfully understanding the meaning of causes and conditions," it precisely answers how many ways there are to expound the Dharma. From the metaphors such as the ruined robe down to the broad exposition of vimokṣa, it answers the omitted question on the subtle and esoteric. > — English (machine translation) (machine translation) - [Previous: 11.2](https://indike.org/pramana/in.bauddha.taisho.1763.11.2) - [Next: 11.4](https://indike.org/pramana/in.bauddha.taisho.1763.11.4) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1763.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.11.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.11.3](https://indike.org/pramana/in.bauddha.taisho.1763.11.3) · Pramāṇa