[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) › 18.83 # 大般涅槃經集解 18.83 大般涅槃經集解 18.83 - **Language:** Classical Chinese ### [18.83](https://indike.org/pramana/in.bauddha.taisho.1763.18.83) 案道生曰：本有佛性，即是慈念眾生也。僧宗曰：與有而不見作譬也。女性愛寶也，以不知處，故為貧也。眾生願樂不得所，故生死。法瑤曰：眾生有成佛之理，理由慈惻，為女人也。成佛之理，於我未有用，譬貧也。僧宗曰：迦葉向問，使反覆成過；如來今譬，明二俱無患也。理如金藏，不可為無；未現用故，不得有也。女以能生為義，亦牧育為德，譬此行人必懷常解，取能生之義。道兼未聞，取牧育之德也。寶亮曰：為譬之意有五。第一譬明六道眾生皆有正因，非是起始。第二譬釋所以不得即說之意也。時人於此二譬更生疑惑，謂若必不無，應有現用，迦葉因為十一重難也。第三譬總答云雖復性理不無，而失解起惑、流轉生死，豈得現用耶？第四譬上雖已明先得而後失，未明既失而復得。又明眾生之中自有，不曾得解而經離六道者。若於此人，復何必為有？是以今譬廣此二旨也。前明雖曾失而後得，次明正因不阻壞，是則經失之與未得皆不無也。第五譬偏喻得者，明必成之義也。貧女者，譬一切眾生也。 > Daosheng states: Originally having the buddhadhātu is precisely loving kindness and concern for sentient beings. Sengzong states: This is a parable for having it yet not seeing it. It is the nature of women to cherish treasure; because she does not know its location, she is poor. Sentient beings desire bliss but do not attain its basis, and therefore cycle in birth and death. Fayao states: Sentient beings possess the principle of attaining Buddhahood; because this principle originates from compassion, she is a woman. The principle of attaining Buddhahood is not yet of practical use to oneself; this is compared to poverty. Sengzong states: Kāśyapa's question earlier turned back and forth into faults; the Tathāgata now offers a parable, showing that neither extreme entails an error. The principle is like a storehouse of gold: it cannot be said to be non-existent; yet because its function has not manifested, it cannot be said to be existent. 'Woman' takes its meaning from the ability to give birth, and also takes nurturing as its virtue; this compares to the practitioner who inevitably conceives the understanding of permanence, taking the meaning of ability to give birth. The path encompasses what has not yet been heard, taking the virtue of nurturing. Baoliang states: There are five intentions behind the parables. The first parable clarifies that sentient beings in the six destinies all possess the direct cause, which is not something freshly begun. The second parable explains the reason why it could not be expounded immediately. People at that time gave rise to further doubts regarding these two parables, thinking that if it must not be non-existent, it ought to have present function, so Kāśyapa raised eleven objections based on this. The third parable gives a general answer, stating that although the principle of the nature is not non-existent, when one loses understanding, gives rise to delusion, and wanders in birth and death, how could there be present function? The fourth parable, although the above already clarified attaining first and losing later, did not clarify regaining after losing. Furthermore, it clarifies that among sentient beings there are naturally those who have never attained understanding yet have passed through the six destinies; for such persons, why must it be considered existent? Therefore, the present parable expands these two purports: first clarifying that although once lost it is later regained, and next clarifying that the direct cause is never obstructed or destroyed—thus both having undergone loss and having not yet attained are neither of them non-existent. The fifth parable specifically illustrates those who attain, clarifying the meaning of inevitable accomplishment. The 'poor woman' illustrates all sentient beings. > — English (machine translation) (machine translation) - [Previous: 18.82](https://indike.org/pramana/in.bauddha.taisho.1763.18.82) - [Next: 18.84](https://indike.org/pramana/in.bauddha.taisho.1763.18.84) - [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.18.83) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.18.83](https://indike.org/pramana/in.bauddha.taisho.1763.18.83) · Pramāṇa