[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) › 7.48 # 大般涅槃經集解 7.48 大般涅槃經集解 7.48 - **Language:** Classical Chinese ### [7.48](https://indike.org/pramana/in.bauddha.taisho.1763.7.48) 案僧亮曰：春者，農之始也。無常之教，乃學之始也。法瑤曰：卉物開秀悅情之時，以譬聽者機發之時也。時而聞法，莫不開悅也。僧宗曰：譬有三意，初明過去佛邊得解譬也、次明失解譬、後明更感今佛聞常發解譬也。眾生有善，值過去佛，感應相交，善萌開發，喻彼和適之時也。智秀曰：譬旨有二。前從始訖「乃知非真」，顯學人本有極修當果之解，為佛偏教所益，尋之不能得也。後從「是時寶球」訖譬，明今日教顯極修之旨，現昔偏教之下求者，終能於中得也。開此二意，以誡學人慎彼前失、慕斯後得也。前譬中有兩意：初訖「沒深水中」，正顯極修之珠沒於偏教之水也。春至則卉木斯萌，譬感興而教發，善心榮秀。 > Sengliang states: Spring is the beginning of agriculture. The teaching of impermanence is the beginning of learning. Fayao states: The time when flora blooms and flourishes, gladdening the feelings, is used as a parable for the time when the listeners' capacities are aroused. Hearing the Dharma in season, there are none who are not gladdened and enlightened. Sengzong states: The parable has three intentions: first, it clarifies the parable of attaining understanding in the presence of a past buddha; next, it clarifies the parable of losing understanding; finally, it clarifies the parable of responding anew to the present Buddha and hearing permanence to arouse understanding. Sentient beings have roots of goodness; meeting a past buddha, response and resonance intersect, and the sprouts of goodness unfold, comparing to that harmonious and seasonable time. Zhixiu states: The purport of the parable has two parts. The former, from the beginning up to 'then knew it was not real', reveals that the learners originally had the understanding of the ultimate cultivation of the future fruit, but being benefited by the Buddha's partial teaching, they sought it and could not find it. The latter, from 'at that time the precious gem' up to the end of the parable, clarifies that today's teaching reveals the purport of ultimate cultivation, showing that those who seek beneath the former partial teaching will ultimately be able to attain it therein. Opening these two intentions, he admonishes learners to beware of that former loss and aspire to this later attainment. In the former parable there are two intentions: the first, up to 'submerged in deep water', directly reveals that the jewel of ultimate cultivation was submerged in the water of partial teaching. When spring arrives, plants and trees sprout; this compares to the arousal of the resonance and the issuance of teaching, where the good mind flourishes. > — English (machine translation) (machine translation) - [Previous: 7.47](https://indike.org/pramana/in.bauddha.taisho.1763.7.47) - [Next: 7.49](https://indike.org/pramana/in.bauddha.taisho.1763.7.49) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1763.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.7.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.7.48](https://indike.org/pramana/in.bauddha.taisho.1763.7.48) · Pramāṇa