[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) › 5.34 # 大般涅槃經集解 5.34 大般涅槃經集解 5.34 - **Language:** Classical Chinese ### [5.34](https://indike.org/pramana/in.bauddha.taisho.1763.5.34) 案道生曰：上云不應說佛同於諸行，斯則解佛是無為矣。既解而能說，真護法也。引此為譬，以顯其旨也。貧者，乏法財也。女者，以本微善，能生今解也。僧亮曰：上說佛是無為，此旨為長。應物方便，是義為短。護法者，應顯其長、覆其短也。女譬無常慧。慧有三種，以聞慧入理不深，譬貧也。法瑤曰：向云不應說佛同諸行相，是則內有真解，故能常信此理，可謂護法者也。今真解常住者，必由曩劫微悟之信也，是以目行者為女人，未豐善法為貧也。曇濟曰：女譬聞慧能生思慧也。敬遺記僧宗曰：此第五也。前以五譬抗折文殊，斥引未悟；今此兩譬，明能作此修，必得常果也。女以生育為義，明始行菩薩能生常解，懷解轉明，義同育也。未有無漏法財，故言貧也。寶亮曰：此下二譬，初借女人能宣常為譬、後說丈夫隱有為之譬也。法蓮記僧宗曰：此下二譬，舉內外為異耳。女人以護子為譬，顯其內解堅正也；丈夫以能剛幹為譬，顯其外說不可壞也。 > Daosheng states: Above it was said that one should not say the Buddha is identical to conditioned phenomena; this is to understand that the Buddha is unconditioned. Having understood it and being able to explain it is true protection of the Dharma. He cites this as an analogy to reveal this purport. 'Poor' means lacking the wealth of the Dharma. 'Woman' means that through fundamental slight goodness, she is able to give birth to present understanding. > Sengliang states: Above it was said that the Buddha is unconditioned; this principle is superior. The expedient means responding to beings is inferior. One who protects the Dharma should manifest what is superior and conceal what is inferior. The woman is an analogy for impermanence-wisdom. Wisdom has three kinds; because wisdom born of hearing does not penetrate deeply into the principle, she is analogized as poor. > Fayao states: Previously it was said that one should not speak of the Buddha as identical to the characteristics of conditioned phenomena; this means that having true understanding within, one is able constantly to have faith in this principle and can be called a protector of the Dharma. Now, that true understanding permanently abides necessarily stems from the faith of slight awakening in past kalpas; therefore the practitioner is designated a woman, and having not yet enriched wholesome dharmas is designated poor. > Tanji states: The woman is an analogy for wisdom born of hearing being able to give birth to wisdom born of contemplation. > Sengzong's Jingyi ji states: This is the fifth. Previously, five parables were used to refute Mañjuśrī and admonish those not yet awakened; now these two parables clarify that one who is able to cultivate in this way will surely attain the permanent fruit. A woman takes giving birth and nurturing as her meaning, illustrating that an initial-stage bodhisattva can give birth to the understanding of permanence, and as the cherished understanding grows clearer, the meaning is identical to nurturing. Not yet possessing the untainted wealth of the Dharma, she is called poor. > Baoliang states: In the two parables below, the first uses a woman capable of proclaiming permanence as an analogy, and the second speaks of a man concealing conditioned phenomena as an analogy. > Sengzong's Falian ji states: The two parables below merely take the internal and external as their distinction. The woman, using the protection of her child as an analogy, reveals the firmness and correctness of her internal understanding; the man, using capability and fortitude as an analogy, reveals that his external preaching cannot be destroyed. > — English (machine translation) (machine translation) - [Previous: 5.33](https://indike.org/pramana/in.bauddha.taisho.1763.5.33) - [Next: 5.35](https://indike.org/pramana/in.bauddha.taisho.1763.5.35) - [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.5.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.5.34](https://indike.org/pramana/in.bauddha.taisho.1763.5.34) · Pramāṇa