[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) › 27.5 # 大般涅槃經集解 27.5 大般涅槃經集解 27.5 - **Language:** Classical Chinese ### [27.5](https://indike.org/pramana/in.bauddha.taisho.1763.27.5) 案法瑤曰：大判辨聖行始終，有三翻：第一從出家已下，明修戒也；第二從不淨觀已下，明修定也；第三四諦已下，明修慧也。僧宗曰：就辨五行之義，前三各有體也，後二就功用立義。若通而為論，三行之名皆可名聖也；若別談功用，取偏顯立稱，餘義則沒而不說也。聖者正也，戒定慧為體，謂正直之路，無邪曲也。夫自行化他乃行之通也，今就戒定智慧自行之體中出化他之德，謂天行、梵行者也。天者言淨，梵亦淨也，云何為異？此二名者，就果立稱。下文言天者，謂第一義天。又經論並云各有旨也。梵以對欲界重麁得名，天者以對人為稱。經云梵名涅槃，是道欲到也。雖從果立稱，而天行以四禪為體，廣前定也；梵行以四等為體，廣前慧也。戒用淺劣，略而不廣。以此三行能治病，故字之病行；示同嬰兒，即稱嬰兒行也。 > Fayao states: Broadly determining the beginning and end of the holy practice, there are three turns: first, from going forth onward, it clarifies the cultivation of morality; second, from the contemplation of impurity onward, it clarifies the cultivation of concentration; third, from the four truths onward, it clarifies the cultivation of wisdom. Sengzong states: In distinguishing the meaning of the five practices, the first three each have their own substance, while the latter two establish their meaning based on function. Broadly speaking, the names of the three practices could all be called 'holy'; but if we speak specifically of their functions, names are established according to what is particularly prominent, while the remaining meanings are subsumed and left unstated. 'Holy' (ārya) means correct; taking morality, concentration, and wisdom as its substance, it refers to a straight path without crookedness. Self-practice and transforming others are universal to practice; now, from within the substance of self-practice consisting of morality, concentration, and wisdom, the virtues of transforming others emerge—namely, the divine practice and the brahma-practice. 'Divine' (deva) speaks of purity, and 'brahma' is also pure; how do they differ? These two designations are established in reference to the fruition. In the text below, 'divine' refers to the heaven of the ultimate truth. Furthermore, the sūtras and treatises both say that each has its own purport. 'Brahma' derives its name in contrast to the coarse heaviness of the desire realm, while 'divine' is designated in contrast to humans. The sūtra states that 'brahma' means nirvāṇa, which is where the path seeks to arrive. Although their designations are established based on the fruition, the divine practice takes the four dhyānas as its substance, expanding upon the previous concentration; the brahma-practice takes the four immeasurables as its substance, expanding upon the previous wisdom. The function of morality is shallow and inferior, so it is treated briefly and not expanded. Because these three practices can treat illness, they are named the practices of illness; demonstrating conformity with infants, it is called the infantile practice. > — English (machine translation) (machine translation) - [Previous: 27.4](https://indike.org/pramana/in.bauddha.taisho.1763.27.4) - [Next: 27.6](https://indike.org/pramana/in.bauddha.taisho.1763.27.6) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1763.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.27.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.27.5](https://indike.org/pramana/in.bauddha.taisho.1763.27.5) · Pramāṇa