[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) › 34.46 # 大般涅槃經集解 34.46 大般涅槃經集解 34.46 - **Language:** Classical Chinese ### [34.46](https://indike.org/pramana/in.bauddha.taisho.1763.34.46) 案僧亮曰：智能除結，非定不成，是以因定說智也。若欲吹壞須彌山王乃至碎身之苦者，地有二果：一滅惡、二神通，兩說其名也。所以然者，上說斷有，或者便謂不得入有為化。更出自在之事，以表地名，釋其疑也。僧宗曰：此言漸進，向八地也。向七地已，不畏惡道果報，而未免二十五有者，就七地自有餘報身者。今八地以上一向法身，故言二十五有也。三昧非慧，因定生慧，共相資成也。所以知八地者，言具二十五三昧，能為種種神通；尋神通之用，非近行所為也。寶亮曰：第六段也。若通作結果段者，猶屬前文，第五段直結果。在初地既發，初住得無漏正解，後方進修萬行，得二十五三昧、斷二十五有，結得八地以上自在果。若就此義而分，則成第六也。此二十五三昧，就勝處受名，一一皆攝於眾，故名三昧中之王也。 > Sengliang comments: Wisdom is able to eradicate fetters, but without concentration it cannot be achieved; therefore, wisdom is explained on the basis of concentration. As for 'wishing to blow away and destroy the king of Mount Sumerus down to the suffering of crushing the body': the stage has two fruits—first, the extinction of evil; second, spiritual powers—and both are stated by name. The reason for this is that the preceding text spoke of severing existence, and someone might mistakenly think that one cannot enter conditioned existence to transform beings. He further shows matters of sovereign mastery to express the name of the stage and resolve their doubt. > Sengzong says: These words describe advancing gradually toward the eighth stage. Having approached the seventh stage, one does not fear the retributions of the evil destinies, yet has not escaped the twenty-five states of existence; this concerns the fact that the seventh stage still has a remnant body of retribution. Now, from the eighth stage onward, it is exclusively the dharmakāya; hence he mentions the twenty-five states of existence. Samādhi is not wisdom, but wisdom arises on the basis of concentration, and they mutually support each other. The reason we know this refers to the eighth stage is that he says one possesses the twenty-five samādhis and is able to perform various spiritual powers; examining the functions of these spiritual powers, they are not within the scope of lower practices. > Baoliang says: This is the sixth section. If taken comprehensively as the section concluding the fruits, it still belongs to the preceding text, where the fifth section directly concluded the fruits. Having arisen in the first stage and attained uncontaminated right understanding in the first abiding, one subsequently progresses in cultivating the myriad practices, attains the twenty-five samādhis, severs the twenty-five states of existence, and concludes by attaining the fruit of sovereign mastery of the eighth stage and above. If distinguished according to this meaning, it becomes the sixth section. These twenty-five samādhis receive their names based on their superior states, and each one encompasses the multitude; hence they are called kings among samādhis. > — English (machine translation) (machine translation) - [Previous: 34.45](https://indike.org/pramana/in.bauddha.taisho.1763.34.45) - [Next: 34.47](https://indike.org/pramana/in.bauddha.taisho.1763.34.47) - [Up: 34](https://indike.org/pramana/in.bauddha.taisho.1763.34) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.34.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.34.46](https://indike.org/pramana/in.bauddha.taisho.1763.34.46) · Pramāṇa