[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) › 5.18 # 大般涅槃經集解 5.18 大般涅槃經集解 5.18 - **Language:** Classical Chinese ### [5.18](https://indike.org/pramana/in.bauddha.taisho.1763.5.18) 案僧亮曰：真知如來，應知如等。如來者，乘如實來。所乘既實，果亦應真，故非行也。法瑤曰：此下二人更共廣說無請之理。文殊所據，應身生滅，同諸行相，非請所能住也。純陀所論，法身無為，不待請而住也。二者各據一邊，共相抑揚，以申佛意無請之旨也。曇濟曰：純陀以五事明如來不同諸行。第一明若同諸行，如彼車輪；第二不得名為天中之天；第三如聚落主；第四明以不同諸行故，如彼力士也；第五明若同諸行，則應如彼長者子也。僧宗曰：此明上不得同下。如來是天中之天，云何乃與諸行同耶？下有五譬，申佛是常，不同有為也。智秀曰：此下有六譬，一況始舉四譬、一況正顯如來久是無為、後舉兩譬戒文殊也。慧朗別述曰：此下舉四事以為法說，各有一譬，離之為八也。此第一事法說也。謂佛既是天中之天，豈得與凡人同也。 > Sengliang states: To truly know the Tathāgata, one must know the sameness of suchness. 'Tathāgata' means one who has come riding suchness and reality. Since what he rides is real, the fruit must also be true; thus he is not a conditioned phenomenon. > Fayao states: From here below, the two together broadly expound the principle of non-entreaty. What Mañjuśrī relied on is that the response-body's arising and ceasing is identical with the characteristics of conditioned phenomena, and cannot be made to remain by entreaty. What Cunda discussed is that the dharmakāya is unconditioned, and abides without waiting for entreaty. The two each take one side, mutually challenging and elevating, in order to express the Buddha's intent regarding the principle of non-entreaty. > Tanji states: Cunda uses five points to clarify that the Tathāgata is not identical to conditioned phenomena: first, clarifying that if he were identical to conditioned phenomena, he would be like that chariot wheel; second, he could not be called the God among Gods; third, he would be like a village chief; fourth, clarifying that because he is not identical to conditioned phenomena, he is like that strongman; fifth, clarifying that if he were identical to conditioned phenomena, he would be like that elder's son. > Sengzong states: This clarifies that the superior cannot be identical to the inferior. The Tathāgata is the God among Gods; how could he be identical to conditioned phenomena? Below there are five parables expressing that the Buddha is permanent and not identical to the conditioned. > Zhixiu states: Below there are six parables: one comparison first raising four parables; one comparison directly showing that the Tathāgata has long been unconditioned; and later raising two parables to caution Mañjuśrī. > Huilang's distinct commentary states: Below, four matters are raised as the Dharma exposition, each having one parable, divided into eight. This is the Dharma exposition of the first matter, meaning that since the Buddha is the God among Gods, how could he be identical to an ordinary person? > — English (machine translation) (machine translation) - [Previous: 5.17](https://indike.org/pramana/in.bauddha.taisho.1763.5.17) - [Next: 5.19](https://indike.org/pramana/in.bauddha.taisho.1763.5.19) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1763.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.5.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.5.18](https://indike.org/pramana/in.bauddha.taisho.1763.5.18) · Pramāṇa