[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) › 68.14 # 大般涅槃經集解 68.14 大般涅槃經集解 68.14 - **Language:** Classical Chinese ### [68.14](https://indike.org/pramana/in.bauddha.taisho.1763.68.14) 案僧亮曰：伏結生第四禪，以煩惱流退，通流則進，上下迴流名上流，異常說也。僧宗曰：言得四禪後，時起初禪愛心，退生初禪。若依數論，則無生退。亦可言此身唯在初禪，懸得四禪心，後時還起初禪愛心，故言退，實非是生退也。從此道流，則還斷結，至四禪也。寶亮曰：解第五人。從解初禪正生，受二禪報以上，通名上流人也。若有人得第四禪已退生初禪者，但此語非是，明那含人斷下地三禪中惑已盡，云何退生，此是煩惱流人，凡夫之位。既解那含人，何故牽此？正為遣物疑。若從下向上，亦名上流。從上流，然是事法爾。其況若為如似風從東來名東風，水從西來名東流。是則據風為言，從所來處為名；水而為語，就所向處為談。此之二人事亦同，斯恐尋者乖謬故，所以牽凡夫來簡正。以道流者，名那含人，不取煩惱流者為上流人也。 > Sengliang states: Subduing fetters and taking birth in the fourth dhyāna, because one recedes through the flow of afflictions, but advances when the path flows through, revolving up and down is called 'flowing upward', which differs from the standard explanation. Sengzong states: It says that after attaining the fourth dhyāna, an attachment to the first dhyāna arises at a later time, and one regresses to be born in the first dhyāna. If based on the Abhidharma treatises, there is no regression in rebirth. It can also be said that while this body is only in the first dhyāna, one remotely attains the mind of the fourth dhyāna, and later the attachment to the first dhyāna arises again, and is therefore called regression; in truth, it is not regression in rebirth. Flowing along this path, one then severs fetters again and reaches the fourth dhyāna. Baoliang states: Explaining the fifth person. From understanding primary birth in the first dhyāna, receiving the retribution of the second dhyāna and above are all comprehensively called 'persons who flow upward'. If there is a person who, having attained the fourth dhyāna, regresses to be born in the first dhyāna—yet these words are not correct: an anāgāmin has already severed all delusions in the lower three dhyānas, so how could they regress in rebirth? This is a person of the flow of afflictions, in the rank of an ordinary person. Since he is explaining an anāgāmin, why bring this up? It is precisely to dispel people's doubts. If one goes from below upward, it is also called 'flowing upward'. Flowing from above down, however, is natural in this matter. What is it like by analogy? It is like wind coming from the east being called 'east wind', and water coming from the west being called 'flowing eastward'. Thus, speaking with respect to wind, it takes its name from where it comes; speaking with respect to water, it is discussed in terms of where it is headed. The matter of these two persons is also like this; fearing that investigators might go astray, he brought in an ordinary person to clarify what is correct. One who flows according to the path is called an anāgāmin; one who flows according to afflictions is not taken to be a person who flows upward. > — English (machine translation) (machine translation) - [Previous: 68.13](https://indike.org/pramana/in.bauddha.taisho.1763.68.13) - [Next: 68.15](https://indike.org/pramana/in.bauddha.taisho.1763.68.15) - [Up: 68](https://indike.org/pramana/in.bauddha.taisho.1763.68) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.68.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.68.14](https://indike.org/pramana/in.bauddha.taisho.1763.68.14) · Pramāṇa