[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) › 18.5 # 大般涅槃經集解 18.5 大般涅槃經集解 18.5 - **Language:** Classical Chinese ### [18.5](https://indike.org/pramana/in.bauddha.taisho.1763.18.5) 案僧亮曰：不見真樂，不名見苦。何者？心雖求樂，不識真樂；以三界為樂，不見苦也，不以畜生為決。敬遺記僧宗曰：一諦中各有四別，初明惑、第二明解、第三結聖諦、第四結非諦也。將明中道圓照，先明不解，以相形釋義也。初一重明諦之名在照，不在苦也。第二明雖諦名在照，而不在偏執也。明苦有地，不得其所，非唯失理，亦方淪苦也。昔教有餘之智，不免於倒；今說理窮，所以真善業也。寶亮曰：一諦中有四重得諦之名，要將解未了境，故就境以說諦也。苦諦中四者，第一從始訖「多苦惱」，明失也；第二從「若有能知」訖「即生天上」，明得也；第三從「後解脫時」訖「方乃證知」，此證得也；第四從「我於本際」訖「乃得真智」，此證失也。智秀曰：一一諦下有三意。苦諦中三意者，始訖「多受苦惱」，第一舉其不知出苦諦體相也。從「若有能知」訖「乃得真智」，第二辨從理得果也。從「若如是知」訖「非苦聖諦」，第三結邪正也。慧朗述僧宗曰：辨苦諦有六階。此第一直平理，謂非正苦為苦諦也。 > Sengliang notes: Not seeing true bliss is not called seeing suffering. Why is that? Although the mind seeks bliss, it does not recognise true bliss; taking the three realms to be bliss, it does not see suffering, and one cannot determine this by animals. Jingyi's notes record Sengzong as saying: Within each truth there are four distinctions: first, clarifying delusion; second, clarifying understanding; third, concluding the noble truth; fourth, concluding what is not the truth. To clarify the round illumination of the Middle Way, it first clarifies non-understanding, explaining the meaning by contrasting them. The first layer clarifies that the name of 'truth' lies in illumination, not in suffering. The second clarifies that although the name of 'truth' lies in illumination, it does not lie in biased attachment. Clarifying that suffering has its proper place: if it does not attain its proper place, not only is the principle lost, but one also sinks further into suffering. The wisdom with remainder of the former teaching could not avoid inversion; today's teaching exhausts the principle, which is why it is truly wholesome karma. Baoliang says: Within each truth there are four layers of attaining the name of 'truth'; essentially, because understanding requires an uncomprehended cognitive sphere, the truth is explained in terms of the cognitive sphere. The four in the truth of suffering are: first, from the beginning up to 'much distress', clarifying the loss; second, from 'if there is anyone who can know' up to 'is immediately born in heaven', clarifying the gain; third, from 'at the time of later liberation' up to 'only then does one realise and know', this confirms the gain; fourth, from 'because of not knowing in the beginning' up to 'only now does one attain true wisdom', this confirms the loss. Zhixiu says: Under each and every truth there are three meanings. The three meanings in the truth of suffering are: up to 'endures much distress', the first adduces their ignorance to reveal the essential characteristics of the truth of suffering. From 'if there is anyone who can know' up to 'only now does one attain true wisdom', the second discerns attaining the fruit from the principle. From 'if known in this way' up to 'is not the noble truth of suffering', the third concludes the heterodox and orthodox. Huilang relates Sengzong's words: There are six stages in discerning the truth of suffering. This first directly levels the principle, stating that suffering that is not correct is not the noble truth of suffering. > — English (machine translation) (machine translation) - [Previous: 18.4](https://indike.org/pramana/in.bauddha.taisho.1763.18.4) - [Next: 18.6](https://indike.org/pramana/in.bauddha.taisho.1763.18.6) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1763.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.18.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.18.5](https://indike.org/pramana/in.bauddha.taisho.1763.18.5) · Pramāṇa