[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) › 39.4 # 大般涅槃經集解 39.4 大般涅槃經集解 39.4 - **Language:** Classical Chinese ### [39.4](https://indike.org/pramana/in.bauddha.taisho.1763.39.4) 案僧亮曰：不為有所繫縛、空所迷悶，解脫空有以釋地名也。下以二譬釋功能也：一以不生貪瞋、二多容眾生。寶亮曰：第七段廣明十一空功用大也。既得金剛心，見一切萬法盡，便於緣中任運，無復有滯礙拘執，即是第一歎。後從本有今無偈已去訖六念處來，廣之也。第二歎言如虛空，於可愛色不生貪樂，於不可愛色亦不生瞋，明住金剛心時不見可愛之異相，但一相無相，下十無盡來廣也。第三歎言如虛空廣大無對，悉能容受一切物。譬得金剛心如虛空，具一切知見無所不周，下用八種知見廣此義也。僧宗曰：備上空有雙照，故得四辨之利以化物也。就此有六重釋：第一總明一切法有無礙；第二遍就三乘行上明法無礙；第三明得四無礙不取著也；第四辨能持；第五推因；第六奪二乘所得以顯菩薩備也。智秀曰：此下第三科，列聞法得利者也。上明行捨得智，知於無法。此次明非直知無，亦能有無通照也。 > Sengliang comments: Being neither bound by being nor confused and obscured by emptiness, one is liberated from both emptiness and being, which explains the name of the stage. Below, two similes explain its functions: first, not generating greed or anger; second, accommodating many sentient beings. Baoliang says: The seventh section broadly clarifies that the functions of the eleven emptinesses are great. Having attained the adamantine mind and seen all ten thousand phenomena completely, one acts spontaneously amidst conditions without any further obstruction or clinging. This is the first praise. Thereafter, from the verse 'originally existing, now non-existing' onward down to the six recollections, it is expanded upon. The second praise says: 'Like space, one does not give rise to greed or delight toward pleasant forms, nor does one give rise to anger toward unpleasant forms.' This clarifies that when dwelling in the adamantine mind, one does not see different marks of pleasantness; there is only a single mark, which is markless. The ten inexhaustibles below expand on this. The third praise says: 'Like space, vast and without peer, it can completely contain and receive all things.' This uses the simile of attaining the adamantine mind being like space, possessing all knowledge and vision without leaving anything unreached. Below, the eight kinds of knowing and seeing are used to expand this meaning. Sengzong says: Fully possessing the dual illumination of emptiness and being above, one therefore obtains the benefit of the four unimpeded knowledges to transform beings. Concerning this, there are six levels of explanation: first, generally clarifying that all dharmas are unimpeded regarding being; second, universally clarifying that dharmas are unimpeded in terms of the practices of the three vehicles; third, clarifying that upon attaining the four unimpeded knowledges, one does not grasp or cling; fourth, discriminating the ability to uphold; fifth, deducing the causes; sixth, superseding what the two vehicles attain to reveal the bodhisattva's full endowment. Zhixiu says: Below this is the third division, listing those who hear the Dharma and gain benefit. Above, it clarified that through practicing relinquishment one gains wisdom and knows non-existent dharmas. Here, next, it clarifies that one does not merely know non-existence, but can also thoroughly illuminate both being and non-being. > — English (machine translation) (machine translation) - [Previous: 39.3](https://indike.org/pramana/in.bauddha.taisho.1763.39.3) - [Next: 39.5](https://indike.org/pramana/in.bauddha.taisho.1763.39.5) - [Up: 39](https://indike.org/pramana/in.bauddha.taisho.1763.39) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.39.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.39.4](https://indike.org/pramana/in.bauddha.taisho.1763.39.4) · Pramāṇa