[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) › 19.68 # 大般涅槃經集解 19.68 大般涅槃經集解 19.68 - **Language:** Classical Chinese ### [19.68](https://indike.org/pramana/in.bauddha.taisho.1763.19.68) 案僧亮曰：譬無常之三寶也。昔日歸依，於此則得慧命。今若歸者，謗佛法僧，慧命斷也。此偈明俱尋無常之教，若得旨則慧命生，失旨則慧命斷也。又一義：大乘常典，於智者為甘露，於愚者為毒藥。愚者服智者之甘露而早夭，智者服愚者之毒藥則長生也。僧宗曰：向舉譬以明圓教，今舉毒譬以顯偏教。將明教性是不了，生人倒見，毒義明矣。乃可依經斷結，別是一用，所言是毒，不在此也。寶亮曰：更顯方等成毒不成之意也。有四品人，謂兩師各教二弟子。何者？或服甘露傷命，此第一人，雖復諮受善師之法，不能忘懷取旨，若於此人則成毒也。或服甘露得長存者，此第二人，稱師所教而得旨故，成甘露也。或有服毒生者，此第三人，雖從不善執相之師受學，而能稱理虛解，故雖是毒而不死也。或緣服毒死者，此第四人，已從不善師學，復不忘懷，齊言取故，謂服毒而死。 > Sengliang comments: This is a metaphor for the impermanent Three Jewels. In former days, taking refuge in these yielded wisdom-life. If one takes refuge in them today, one slanders the Buddha, Dharma, and Saṅgha, and wisdom-life is severed. This verse explains that when equally investigating the teachings of impermanence, if one grasps the purport, wisdom-life is born; if one loses the purport, wisdom-life is severed. Another interpretation says: The Great Vehicle's scriptures of permanence are amṛta to the wise and poison to the foolish. The foolish take the wise person's amṛta and die prematurely; the wise take the foolish person's poison and live long. Sengzong says: Previously, a metaphor was cited to explain the perfect teaching; now, the metaphor of poison is cited to reveal the partial teaching. It intends to clarify that the nature of the teaching is non-definitive: it gives rise to people's inverted views, so its sense as poison is clear. To be sure, one may rely on the sūtras to sever fetters, which is a separate function; what is spoken of as poison does not lie in that. Baoliang says: This further reveals the meaning of whether the Vaipulya becomes a poison or not. There are four grades of persons, meaning two teachers each instructing two disciples. How so? 'Some take amṛta and harm their lives': this is the first person who, although inquiring into and receiving the Dharma of a good teacher, cannot forget attachments to grasp the purport; for this person, it becomes a poison. 'Some take amṛta and obtain long life': this is the second person who accords with what the teacher taught and grasps the purport, so it becomes amṛta. 'Some take poison and live': this is the third person who, although studying under an unwholesome teacher who clings to characteristics, is able to attain an open understanding that accords with the principle; thus, though it is poison, they do not die. 'Some, due to conditions, take poison and die': this is the fourth person who has already studied under an unwholesome teacher and furthermore does not forget attachments, taking things strictly according to the words; therefore it is said that they take poison and die. > — English (machine translation) (machine translation) - [Previous: 19.67](https://indike.org/pramana/in.bauddha.taisho.1763.19.67) - [Next: 19.69](https://indike.org/pramana/in.bauddha.taisho.1763.19.69) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1763.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.19.68) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.19.68](https://indike.org/pramana/in.bauddha.taisho.1763.19.68) · Pramāṇa