[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) › 4.49 # 大般涅槃經集解 4.49 大般涅槃經集解 4.49 - **Language:** Classical Chinese ### [4.49](https://indike.org/pramana/in.bauddha.taisho.1763.4.49) 案道生曰：夫施須食者，使得果五故，五皆歸己也。若施不須者，則常五顯也。常五顯故，方是有常。然則施得常果，必由受者是常故也。僧亮曰：上勸疑問，今開疑宗。何者？昔說從凡至佛皆是無常，今云施常，言與昔乖，理應疑問也。法瑤曰：此旨有二。何者？一表純陀所求將來食者，意在顯常旨也；二明如來今日能施常者，即是常田也。是則因食以表不食、寄滅以明不滅，經之旨歸顯於此也。敬遺記僧宗曰：自鹿苑至靈鷲四時次第，極云復倍上數，自有偏方別教，如《大雲》、《勝鬘》之流，此為上根者耳。今日開宗顯常，正為下根，故有次第也。寶亮曰：色者，當身位也。力者，當心位也。色心所成，不念念生滅，故稱常命也。如來出世，凡所教化生一念善者，悉是施人常也。何者？雖復非想八萬，猶是煩惱業搆。若一豪之善，必遠資常果，不感生死，故知是則常家氣分。但此理深，未得便說，今方示耳。智秀曰：今言施汝者，其旨有二。何者？一以純陀今日施值常田，理成常果。果由田得，故云佛施。二者若純陀以一施之因尚感於常，況於佛積行累劫而非常耶？慧朗述僧宗曰：此第二階，就功德門明施之果也。此五事者，以對無常故說為常耳。其色及辨才，就迹為言；命力安等三事，就本為論。 > Daosheng says: When giving requires food, it causes the obtainment of five fruits, and thus all five return to oneself. If the giving does not require food, then the five permanent ones are manifested. Because the five permanent ones are manifested, only then is there permanence. Thus, that the giving obtains a permanent fruit must stem from the recipient being permanent. Sengliang says: Above he encouraged questions on doubts, and now he opens the theme of doubts. How so? In the past he taught that from ordinary persons up to Buddhas all are impermanent; now he says that giving yields permanence. The words contradict the past, so in principle one ought to doubt and question. Fayao says: This purport has two aspects. How so? First, it expresses that what Cunda seeks from future eaters is intended to reveal the purport of permanence. Second, it clarifies that the Tathāgata today can bestow permanence, being himself the field of permanence. Thus, by means of eating he expresses non-eating, and by lodging in extinction he clarifies non-extinction; the destination and purport of the sūtra are revealed here. The records of Sengzong by Jingyi state: From the Deer Park to the Vulture Peak, the four periods unfolded in sequence, reaching the extreme of 'doubling the previous count.' There were also regional, separate teachings, such as the Mahāmegha and Śrīmālādevī sūtras, which were solely for those of superior faculties. Today, opening the doctrine to reveal permanence is precisely for those of lower faculties, hence there is this gradual sequence. Baoliang says: Form corresponds to the position of the body; strength corresponds to the position of the mind. That which is composed of form and mind does not arise and perish moment by moment, hence it is called permanent life. When the Tathāgata appears in the world, whatever he transforms to produce even a single thought of good is entirely bestowing permanence upon people. How so? Although the eighty thousand \[eons\] of Neither-Perception-Nor-Non-Perception are attained, they are still fabricated by defilement and karma. If there is even a hair of good, it will surely remotely aid the permanent fruit and not invite birth and death; thus we know that this belongs to the province of permanence. But because this principle is profound, it could not be taught right away; it is only now revealed. Zhixiu says: Now, in saying 'bestow upon you,' the purport has two aspects. How so? First, because Cunda's giving today encounters the field of permanence, it logically accomplishes a permanent fruit. The fruit is obtained from the field, hence it is said that the Buddha bestows it. Second, if Cunda, by the cause of a single giving, can still evoke permanence, how much more so the Buddha, who has accumulated practices over countless kalpas—how could he be impermanent? Huilang relates Sengzong's view: This is the second stage, clarifying the fruit of giving in terms of the gate of merit. These five matters are spoken of as permanent in contrast to impermanence. Form and eloquence are spoken of with respect to the trace; the three matters of life, strength, and ease are discussed with respect to the root. > — English (machine translation) (machine translation) - [Previous: 4.48](https://indike.org/pramana/in.bauddha.taisho.1763.4.48) - [Next: 4.50](https://indike.org/pramana/in.bauddha.taisho.1763.4.50) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1763.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.4.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.4.49](https://indike.org/pramana/in.bauddha.taisho.1763.4.49) · Pramāṇa