[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) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 1.31 # 大般涅槃經義記 1.31 大般涅槃經義記 1.31 - **Language:** Classical Chinese ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1764.1.31) 自下第二就佛明眾，三門分別：一就佛分別、二就眾分別、三就佛眾相對分別。為知化相，是故宜須就佛分別；為知所化新舊之異，是故宜須就眾分別；為識其文，是故宜須佛眾參論。言就佛者，佛現六相：一出聲、二放光、三動地、四變林、五淨土、六攝光歸口。於此六中，先辯正義，後非異說。正義如何？通則此六斯皆表滅，與滅為相。於中別分，前三召眾，後三起說。就前三中，兩門分別。一表滅分別：初一聲相，令知滅時及知滅人；第二光相，令知滅處；第三動地，彰滅決定，示滅不貰。二召眾分別：初一聲相，告滅令知，為使眾生戀聖故來；第二光相，令知滅處，并除惱礙，前聞聖滅，有心欲赴，惱礙嬰纏，莫能自運，故放慈光，除其惱礙，故下文言「其中眾生遇斯光者，罪垢煩惱一切消除」；第三地動催令速集，故下大眾覩相催集。後三相中亦兩門分別。一表滅分別：第一變林，改常住處，顯聖必去；第二淨土，示所歸處，彰聖必赴；第三攝光，示化已周，彰滅不貰。二敦勵眾心起說分別：初一變林，此方眾集，見聖猶在，望佛不滅，求法心貰，佛為敦勵，變林現滅，以增求心；第二淨土，他方眾集，見佛猶在，望佛不滅，求法心貰，佛為敦勵，變土現滅，以增求心。前雖知滅，謂滅不即，戀情猶貰，受法不慇，故復敦勵，攝光歸口，彰化已周，示滅在今，令增渴仰，聞法即受。正義如是。 > From here on, the second \[part\] clarifies the assembly in reference to the Buddha, distinguished through three gates: first, distinguishing in reference to the Buddha; second, distinguishing in reference to the assembly; third, distinguishing in reference to the mutual relationship between the Buddha and the assembly. To know the characteristics of conversion, one must therefore distinguish in reference to the Buddha; to know the difference between the new and old among those converted, one must therefore distinguish in reference to the assembly; to understand the text, one must therefore discuss the Buddha and the assembly together. In speaking of reference to the Buddha, the Buddha manifested six marks: first, emitting a sound; second, releasing light; third, shaking the earth; fourth, transforming the grove; fifth, purifying the land; sixth, drawing the light back into his mouth. Among these six, we first discern the correct meaning, and afterwards refute differing explanations. What is the correct meaning? In general terms, all six of these symbolize cessation and serve as marks of cessation. Dividing them specifically within this, the first three summon the assembly, and the latter three initiate the preaching. Within the first three, they are distinguished through two gates. First, distinguishing them as symbolizing cessation: the first mark of sound causes them to know the time of cessation and to know the person of cessation; the second mark of light causes them to know the place of cessation; the third, the shaking of the earth, reveals that cessation is definitive and shows that cessation is not to be deferred. Second, distinguishing them as summoning the assembly: the first mark of sound announces cessation to make it known, in order to make sentient beings come out of yearning for the sage; the second mark of light causes them to know the place of cessation and also removes affliction-obstacles—having previously heard of the sage's cessation, they had the wish to go, but entangled by affliction-obstacles, none could convey themselves, and so he released compassionate light to remove their affliction-obstacles, which is why the text below says: 'Those sentient beings among them who encountered this light had their defilements of sin and afflictions entirely eradicated'; the third, the earthquake, urges them to gather swiftly, which is why the great assembly below beheld the mark and was urged to gather. Within the latter three marks, they are also distinguished through two gates. First, distinguishing them as symbolizing cessation: the first, transforming the grove, alters the usual dwelling place, showing that the sage will certainly depart; the second, purifying the land, shows the place to which he returns, revealing that the sage will certainly proceed there; the third, drawing back the light, shows that his teaching is already complete, revealing that cessation is not to be deferred. Second, distinguishing them as exhorting the minds of the assembly to initiate the preaching: the first, transforming the grove—when the assembly of this world gathered, seeing the sage still present, they hoped the Buddha would not cease and were remiss in their resolve to seek the Dharma; to exhort them, the Buddha transformed the grove to manifest cessation in order to increase their seeking mind; the second, purifying the land—when the assemblies from other worlds gathered, seeing the Buddha still present, they hoped the Buddha would not cease and were remiss in their resolve to seek the Dharma; to exhort them, the Buddha transformed the land to manifest cessation in order to increase their seeking mind. Although they previously knew of cessation, they thought cessation was not immediate, their longing remained remiss, and they did not receive the Dharma with earnestness; therefore he exhorted them again, drawing the light back into his mouth, revealing that teaching was already complete and showing that cessation was at hand, causing them to increase their thirst and yearning so that hearing the Dharma they would immediately receive it. The correct meaning is like this. > — English (machine translation) (machine translation) - [Previous: 1.30](https://indike.org/pramana/in.bauddha.taisho.1764.1.30) - [Next: 1.32](https://indike.org/pramana/in.bauddha.taisho.1764.1.32) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1764.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.1.31) — English, machine translation ## Linked texts (2) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.1.7) — Classical Chinese - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-dharmaksema.1.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.1.31](https://indike.org/pramana/in.bauddha.taisho.1764.1.31) · Pramāṇa