[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) › 15.3 # 大般涅槃經集解 15.3 大般涅槃經集解 15.3 - **Language:** Classical Chinese ### [15.3](https://indike.org/pramana/in.bauddha.taisho.1763.15.3) 案僧亮曰：此品答云何得廣大問也，廣上依經流通也。四相說其德，此四出其人所住。因說流通者，如來解脫，理幽事遠，恐後弘之無人，於常住因果不生信也。若不信果，則不行因，雖說無益，是故先辯流通也。大分為八段：第一就菩薩地配四人相。第二顯須四依之相也。僧宗、寶亮曰：明降魔方法也。第三出流通經時及處所也。智秀曰：廣四依人化功也。第四辯四人師及弟子，脩因遠近也。第五說不信四依之失，信者之德也。僧宗曰：勸信經也。第六明應敬重師也。第七敘四依人之益，謂依經修行，除八種不淨，內雖犯戒，不失福田也。僧宗曰：簡福田也。寶亮曰：汎明福田相也。第八會宗明人，能知法人即是法，不違昔說也。 > Sengliang states: This chapter answers the question of 'how one attains the vast', expanding upon the above relying on the sūtra to circulate it. The four marks speak of their virtue; these four point out the dwellings of the persons. The reason for speaking of circulation is that the Tathāgata's vimokṣa is abstruse in principle and distant in application; fearing that in later times there would be no one to propagate it, and people would not generate faith in the permanently abiding cause and effect. If they do not believe in the fruit, they will not practice the cause, and although spoken it would be of no benefit; therefore, circulation is first discerned. It is broadly divided into eight sections: First, correlating the marks of the four persons with respect to the bodhisattva stages. Second, revealing the marks of the necessity of the four reliances. Sengzong and Baoliang state: Clarifying the method for subduing Māra. Third, identifying the time and place of circulating the sūtra. Zhixiu states: Broadly setting forth the transforming efficacy of the four reliance persons. Fourth, discerning the distance of cultivating causes by the masters and disciples of the four persons. Fifth, explaining the faults of not believing in the four reliances and the virtues of those who believe. Sengzong states: Exhorting faith in the sūtra. Sixth, clarifying that one should revere and respect the teacher. Seventh, recounting the benefits of the four reliance persons, meaning that relying on the sūtra for cultivation and removing the eight kinds of impurity, though inwardly transgressing precepts, one does not lose the field of merit. Sengzong states: Selecting the field of merit. Baoliang states: Broadly clarifying the marks of the field of merit. Eighth, unifying the essential purport to clarify that the person who can understand the Dharma is himself the Dharma, not contradicting past expositions. > — English (machine translation) (machine translation) - [Previous: 15.2](https://indike.org/pramana/in.bauddha.taisho.1763.15.2) - [Next: 15.4](https://indike.org/pramana/in.bauddha.taisho.1763.15.4) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1763.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.15.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.15.3](https://indike.org/pramana/in.bauddha.taisho.1763.15.3) · Pramāṇa