[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) › 28.28 # 大般涅槃經集解 28.28 大般涅槃經集解 28.28 - **Language:** Classical Chinese ### [28.28](https://indike.org/pramana/in.bauddha.taisho.1763.28.28) 案僧亮曰：說慧也。慧緣真諦，辨真諦有三種，初明四諦、中辨二諦、後略明實諦也。此下盡八字，五翻說四諦也。僧宗曰：慧生由境，故寄境以明慧也。有四科明義：第一明四諦、第二明二諦、第三明實諦、第四歎經也。就四諦中有四翻：第一以五重略辨四諦；第二就八苦門廣明苦諦；第三寄菩薩觀行，驗其所以是可厭之法；第四略會通二教也。寶亮曰：第三門明慧也。有六段：第一就四諦辨慧、第二就真俗、第三就實諦、第四遣執、第五結慧果、第六明登初地。後進脩二十五三昧，進得不動，自在地上至金剛心也。就四諦門中分為三章：第一有五重。此第一重，略辨四諦也。苦來逼心，心則生惱，謂逼迮相也。煩惱結業，能生來苦，生長相也。生死因盡，寂滅相也。緣中忘相之知，大乘道也。 > Sengliang states: Explaining wisdom. Wisdom takes the ultimate truth as its object. In analyzing the ultimate truth there are three kinds: first clarifying the four truths, middle analyzing the two truths, and last briefly clarifying the real truth. From here through the end of the eight characters, the four truths are explained in five turns. Sengzong states: Wisdom arises due to the objective realm, hence relying on the realm to clarify wisdom. There are four sections explaining the doctrine: first, clarifying the four truths; second, clarifying the two truths; third, clarifying the real truth; fourth, praising the sūtra. Within the four truths there are four turns: first, briefly analyzing the four truths via five tiers; second, extensively explaining the truth of suffering by way of the eight sufferings; third, relying on the bodhisattva's practice of contemplation to verify why they are dharmas to be reviled; fourth, briefly reconciling the two teachings. Baoliang states: The third gate clarifies wisdom. There are six sections: first, analyzing wisdom by way of the four truths; second, by way of the true and conventional; third, by way of the real truth; fourth, dispelling attachments; fifth, concluding with the fruition of wisdom; sixth, clarifying the ascent to the first stage. Afterwards, one progresses to cultivate the twenty-five samādhis, advances to attain the unshakable, and enjoys mastery from the stages up to the vajra-like mind. Within the gate of the four truths it is divided into three chapters: the first has five tiers. This first tier briefly analyzes the four truths. Suffering comes and oppresses the mind, and the mind then gives rise to vexation; this refers to the mark of oppression. Afflictions bind karma and can produce future suffering; this is the mark of generation and growth. The causes of birth-and-death being exhausted is the mark of quiescent cessation. The knowledge that forgets marks amidst conditions is the path of the Great Vehicle. > — English (machine translation) (machine translation) - [Previous: 28.27](https://indike.org/pramana/in.bauddha.taisho.1763.28.27) - [Next: 28.29](https://indike.org/pramana/in.bauddha.taisho.1763.28.29) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.1763.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.28.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.28.28](https://indike.org/pramana/in.bauddha.taisho.1763.28.28) · Pramāṇa