[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) › 23.46 # 大般涅槃經集解 23.46 大般涅槃經集解 23.46 - **Language:** Classical Chinese ### [23.46](https://indike.org/pramana/in.bauddha.taisho.1763.23.46) 案僧亮曰：次答問云何觀三寶猶如天意樹也。上勸脩經，今說脩經之法。有二意：先解如來身密，猶如無意樹也。次解口密，如先陀婆也。法瑤曰：天樹隨意感變，人樹逐時而遷。遷變雖異，而樹實常存。舉人樹，則天樹可知也。故近取此樹，遠況三寶也。此譬與船師、蛇脫皮，通明一身始終之示現也。僧宗曰：答第二十問。向舉蛇譬，一往但明非實滅也；今寄樹譬有三時之變，廣明初生乃至涅槃一應之跡也。此下有五重明義：第一舉樹譬，雖有三時之變，實則不滅；第二明口密，能以非常之言，密詮常旨；第三因明三寶興衰之相，以人不行，故義言滅也；第四勸立丈夫之志，既理由人弘，故抑抗其辭也；第五更出末法三寶衰滅時節之處所也。寶亮曰：開此答中有三意，第一明三寶有衰盛之相、第二明法滅之相貌也、第三教行者作業也。從此下，先明佛寶現有滅也。 > Sengliang comments: Next, this answers the question of why the Three Jewels should be viewed as like a wish-granting tree. Above, cultivation of the scripture was urged; here, the method of cultivating the scripture is stated. There are two aspects of its meaning: first, explaining the secret of the Tathāgata's body, which is like the intentionless tree; second, explaining the secret of speech, which is like the saindhava. Fayao says: The celestial tree transforms in response to one's intentions, whereas earthly human trees shift according to the seasons. Although changes and transformations differ, the tree itself truly endures eternally. By presenting the earthly human tree, the celestial tree may be understood. Therefore, by drawing an analogy close at hand from this tree, he metaphorically illustrates the Three Jewels afar. This parable, together with those of the boatman and the snake shedding its skin, collectively illuminates the manifestations of a single body from beginning to end. Sengzong says: This answers the twentieth question. Earlier, the snake parable was adduced, which merely clarified in the first instance that it is not actual extinction; now, taking the tree parable with its transformations through three seasons, he extensively illuminates the traces of a single response from first birth up to nirvāṇa. Below, there are five levels clarifying the meaning: first, adducing the tree parable to show that although there are changes through the three seasons, in reality there is no extinction; second, clarifying the secret of speech, how by words of non-permanence it secretly expounds the purport of permanence; third, taking this opportunity to clarify the marks of the rise and decline of the Three Jewels, showing that because humans do not practice, it is conventionally said to become extinct; fourth, urging the resolve of a great hero, since the principle is propagated by people, thus elevating its phrasing; fifth, further presenting the times and places of the decline and extinction of the Three Jewels in the latter Dharma period. Baoliang says: In unfolding this answer, there are three intentions: first, clarifying that the Three Jewels have aspects of decline and flourishing; second, clarifying the features of the Dharma's extinction; third, instructing practitioners on their course of practice. From here down, he first clarifies that the Buddha Jewel manifests as having extinction. > — English (machine translation) (machine translation) - [Previous: 23.45](https://indike.org/pramana/in.bauddha.taisho.1763.23.45) - [Next: 23.47](https://indike.org/pramana/in.bauddha.taisho.1763.23.47) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1763.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.23.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.23.46](https://indike.org/pramana/in.bauddha.taisho.1763.23.46) · Pramāṇa