[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) › 13.4 # 大般涅槃經集解 13.4 大般涅槃經集解 13.4 - **Language:** Classical Chinese ### [13.4](https://indike.org/pramana/in.bauddha.taisho.1763.13.4) 案僧亮曰：二密䨱常，前已開發。今釋上偈云開微密不言藏者，以佛無藏故也。自下諸譬，明無短故，所以不藏也。法瑤曰：上來廣說身口密義，似若如來必有藏積祕悋之懷。是以迦葉明佛乃有密語、無有密藏，如來成其所說也。僧宗曰：時眾於上粗已領解，將欲更彰身智在萬累之表，申述昔教未說之意，是以迦葉命言領解。但昔日䨱相事多，事須廣拂，下文對佛捉昔偏教次第開洗，所謂開微密也。唯有密語者，迦葉探取佛意，言唯有密語、無密藏也。何者？以昔常機未至，不得說常；而無常之教，乃意在於常，豈有祕密耶？寶亮曰：此下將廣解脫，故先顯聖意唯有密語無有密藏者，即廣意密也。道慧記曰：前開身口密，此開意密也。智秀曰：此下重開口密。 > Sengliang states: "The two secrets \[of body and speech\] concealed the permanent, and were disclosed earlier. Now explaining the verse above, which says 'disclosing the subtle and secret' without mentioning 'treasury,' it is because the Buddha has no treasury. The metaphors below clarify that because he has no shortcomings, he therefore does not hide anything." Fayao states: "The extensive exposition above of the secret meaning of body and speech seemed to imply that the Tathāgata necessarily harbored a concealing and begrudging mind. Therefore Kāśyapa clarified that the Buddha only has secret words and has no secret treasury, and the Tathāgata validated his words." Sengzong states: "The assembly at that time had already roughly grasped the understanding above. Intending to further reveal that body and wisdom are beyond all entanglements, and to express the intent unstated in the past teachings, Kāśyapa was prompted to speak and express his understanding. But in past days there were many elliptical matters, and it is necessary to clear them away extensively. The subsequent text addresses the Buddha, taking up the past biased teachings in order to disclose and wash them clean step by step, which is called 'disclosing the subtle and secret.' 'There are only secret words' means that Kāśyapa fathomed the Buddha's intent, stating that there are only secret words and no secret treasury. Why? Because in the past the capacity for the permanent had not yet matured, the permanent could not be spoken; yet the teaching of impermanence was intended for the permanent—how could there be a secret?" Baoliang states: "From here down, he is about to extensively elaborate on vimokṣa; hence first revealing that the sage's mind has only secret words and no secret treasury is precisely expanding upon the secret of mind." Daohui's notes state: "Previously he disclosed the secrets of body and speech; here he discloses the secret of mind." Zhixiu states: "From here down, he reopens the secret of speech." > — English (machine translation) (machine translation) - [Previous: 13.3](https://indike.org/pramana/in.bauddha.taisho.1763.13.3) - [Next: 13.5](https://indike.org/pramana/in.bauddha.taisho.1763.13.5) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1763.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.13.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.13.4](https://indike.org/pramana/in.bauddha.taisho.1763.13.4) · Pramāṇa