[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) › 26.35 # 大般涅槃經集解 26.35 大般涅槃經集解 26.35 - **Language:** Classical Chinese ### [26.35](https://indike.org/pramana/in.bauddha.taisho.1763.26.35) 案僧亮曰：次答云何說畢竟及與不畢竟也。先說病行者，大眾請佛治病，說先治病之行也。藥以對病為名，依涅槃修行，無病不治。欲顯病行之能，先說諸經有不治之病也。此三種人，契經所不治，是說畢竟二乘之病。聞餘方等，雖發心，不知佛常，終不成佛，不名畢竟者。如上諸人聞涅槃生信，不須外治，自能成佛，斷疑說也。得病行之名，事盡於此也。法瑤曰：是大涅槃即是諸佛甚深禪定，非是二乘所行之處。入此深定，故曰畢竟入於涅槃也。非永盡滅入涅槃故，不名畢竟入於涅槃也。畢竟不畢竟義，存於此也。僧宗曰：畢竟不畢竟各有其旨，非不定也。但執言失旨，以為不定之說，疑網是生；得旨則知定說，疑網斷矣。又一義：昔教皆說畢竟永盡，今因現病以表無病，得顯病是密語，因廣說如來之密語也。 > Sengliang notes: Next he answers 'Why does he teach the ultimate and the non-ultimate?' First explaining the practice of illness: the great assembly requested the Buddha to cure illness, so he explains the practice that first cures illness. 'Medicine' is named in relation to illness; relying on nirvāṇa for practice, there is no illness that is not cured. Wishing to reveal the efficacy of the practice of illness, he first explains that in the sūtras there are incurable illnesses. These three kinds of people cannot be cured by the sūtras; this explains the ultimate illness of the two vehicles. Having heard the other vaipulya \[sūtras\], even if they arouse the mind, because they do not know that the Buddha is permanent they ultimately do not attain buddhahood; this is called non-ultimate. When people such as those above hear the Nirvāṇa \[Sūtra\] and generate faith, they do not require external treatment and can naturally attain buddhahood; this is the teaching that severs doubt. The designation 'practice of illness' is fully accounted for here. Fayao says: This mahānirvāṇa is the profound samādhi of the buddhas, not the realm traversed by the two vehicles. Entering this deep samādhi is called ultimately entering nirvāṇa. Because it is not entering nirvāṇa by eternal complete extinction, it is called not ultimately entering nirvāṇa. The meanings of ultimate and non-ultimate reside here. Sengzong says: Ultimate and non-ultimate each have their own purport; they are not non-definitive. But clinging to the words loses the purport, and taking it as a non-definitive teaching, a net of doubt arose; grasping the purport, one knows it is a definitive teaching, and the net of doubt is severed. Another meaning: past teachings all spoke of ultimate eternal extinction; now, because manifesting illness expresses freedom from illness, it can be revealed that illness is an esoteric expression, and through this he extensively expounds the esoteric expressions of the Tathāgata. > — English (machine translation) (machine translation) - [Previous: 26.34](https://indike.org/pramana/in.bauddha.taisho.1763.26.34) - [Next: 26.36](https://indike.org/pramana/in.bauddha.taisho.1763.26.36) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1763.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.26.35) — English, machine translation ## Linked texts (1) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.10.132) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.26.35](https://indike.org/pramana/in.bauddha.taisho.1763.26.35) · Pramāṇa