[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) › 1.65 # 大般涅槃經義記 1.65 大般涅槃經義記 1.65 - **Language:** Classical Chinese ### [1.65](https://indike.org/pramana/in.bauddha.taisho.1764.1.65) 下歎利他，「善隨世間」，世間法化。世間有二：一眾生世間、二器世間。今此善隨眾生世間。眾生云何得名世間？世者是時，間者名中，所化眾生不出時、中，故名世間。「作是誓」下出世法化，「已於過」下歎過去德。先歎自利，「已於過去修持淨戒」是離惡行，「善持所行」是攝善行。「解未解」下歎利他德，「解未解者」小乘法化，「紹三寶」等，大乘法化。此如《華嚴．明法品》說彼有三番：能令眾生發菩提心，令佛寶不斷；開示演說十二部經甚深法藏，令法寶不斷；受持一切威儀行法，令僧寶不斷。其第二番，讚嘆大願，令佛寶不斷；分別顯示十二緣起，令法寶不斷；修六和敬，令僧寶不斷。其第三番，下佛種子於眾生田，生正覺芽，令佛寶不斷；護持法藏，不惜身命，令法寶不斷；善御大眾，心無憂悔，令僧寶不斷。此三番中亦有階降，先就佛寶彰其階降：初番能令發菩提心，起求佛願；第二番中讚大願者，讚起行願，令其修習；第三番中下佛種子於生田者，化成行種。次就法寶彰其階降：初番演說十二部經，是其教法；第二番中顯示緣起，是其理法；第三番中護持法者，是其行法。下就僧寶彰其階降：初番受持威儀法者，僧行方便；第二番中修六和者，行成不乖；第三番中善御大眾，德熟攝他。下歎未來，「於未來世當轉法輪」是利他德；未來成佛，故能轉法；「以大嚴」等是自利德，謂以功德智慧莊嚴而自嚴也。 > Below, it praises benefiting others: "Skillfully adapting to the world" is transforming through worldly teachings. There are two kinds of worlds: first, the world of sentient beings; second, the container world. Here, it is skillfully adapting to the world of sentient beings. Why are sentient beings called a "world"? "World" (shi) means time; "interval" (jian) means within. The sentient beings who are transformed do not step outside of time and interval; hence they are called "the world." From "making this vow" downward is transforming through supramundane teachings. From "having already in the past" downward praises past virtues. First, it praises self-benefit: "having already in the past cultivated and maintained pure precepts" is the practice of leaving behind evil; "skillfully maintaining their practices" is the practice of gathering virtues. From "releasing those not yet released" downward praises the virtue of benefiting others: "releasing those not yet released" is transforming through Hīnayāna teachings; "perpetuating the Three Jewels" and so forth is transforming through Mahāyāna teachings. This is just as explained in the "Chapter on Illuminating the Dharma" in the Avataṃsaka Sūtra, which presents three turns. \[First turn:\] being able to cause sentient beings to generate the bodhicitta ensures that the Buddha-jewel is never severed; revealing and expounding the profound treasury of the Dharma in the twelve divisions of scriptures ensures that the Dharma-jewel is never severed; receiving and upholding the practices of all bodily deportments ensures that the Saṃgha-jewel is never severed. The second turn: praising the great vow ensures that the Buddha-jewel is never severed; distinguishing and revealing the twelve links of dependent origination ensures that the Dharma-jewel is never severed; cultivating the six harmonies ensures that the Saṃgha-jewel is never severed. The third turn: planting the buddha-seed in the field of sentient beings to bring forth the sprout of correct awakening ensures that the Buddha-jewel is never severed; protecting and upholding the Dharma treasury without sparing body or life ensures that the Dharma-jewel is never severed; skillfully guiding the great assembly with a mind free of sorrow and regret ensures that the Saṃgha-jewel is never severed. Within these three turns there is also a gradation. First, regarding the Buddha-jewel, to clarify its gradation: the first turn can cause the generation of the bodhicitta, raising the vow to seek buddhahood; praising the great vow in the second turn praises the vow that initiates practice, causing them to cultivate and train in it; planting the buddha-seed in the field of sentient beings in the third turn transforms it into the seed of practice. Next, regarding the Dharma-jewel, to clarify its gradation: expounding the twelve divisions of scriptures in the first turn is its teaching-dharma; revealing dependent origination in the second turn is its principle-dharma; protecting and upholding the Dharma in the third turn is its practice-dharma. Next, regarding the Saṃgha-jewel, to clarify its gradation: receiving and upholding the rules of deportment in the first turn is the expedient means of saṃgha practice; cultivating the six harmonies in the second turn is practice perfected without discord; skillfully guiding the great assembly in the third turn is virtue matured to gather others in. Below, it praises the future: "In future ages, they will turn the wheel of the Dharma" is the virtue of benefiting others; because they will achieve buddhahood in the future, they are able to turn the wheel of the Dharma; "adorned with great..." and so forth is the virtue of self-benefit, meaning adorning oneself with the adornment of merit and wisdom. > — English (machine translation) (machine translation) - [Previous: 1.64](https://indike.org/pramana/in.bauddha.taisho.1764.1.64) - [Next: 1.66](https://indike.org/pramana/in.bauddha.taisho.1764.1.66) - [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.1.65) — English, machine translation ## Linked texts (1) - [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776.1.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.1.65](https://indike.org/pramana/in.bauddha.taisho.1764.1.65) · Pramāṇa