[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) › 1.81 # 大般涅槃經義記 1.81 大般涅槃經義記 1.81 - **Language:** Classical Chinese ### [1.81](https://indike.org/pramana/in.bauddha.taisho.1764.1.81) 上明道眾，下列常流，先列離車，以此人供多前少後，故次列之。文別有四：一列眾歎德、二辯供奉佛、三如來不受、四佛力住空。就初段中，先列眾、次歎德、後列其名。初列眾中，「四恒」舉數，「離車」辯眾。離車梵語，有人傳釋：此名迭治，是其王種，迭治國事，故云迭治。下列諸王過於五恒，夫人七恒，王種應多，今此何故但有四恒？有緣者來，無緣不集，多少何定？次歎其德，先別、後結。別中有三：一護法行、二「願令我」下明護法願、三「常欲樂」下明護法心，此三段中皆利自、他。護法行中，「為求法故善修戒」等，是攝法行，此即自利。「摧伏異」等是護法行，此即利他。「摧伏異學壞正法者」，是摧邪行。異學、外道、邪見無信，懷正內學破戒無行，並以王力而摧伏之。「常相謂」下是通正行。常相謂言，相率弘法，當以金等捨財通道，供人使學，故令甘露久住於世。佛法能除煩惱燋渴，故如甘露。寬廣難窮，名無盡法；潤邃叵測，名深奧藏。護法願中，「願我常學」，是攝法願，此即自利。「誹謗」已下，是護法願，此即利他。於中四句，前二罰惡、後二賞善。前罰惡中，若有謗等，外道毀正，斷舌令息；若出家等內學犯戒，罷以清眾。下賞善中，「有能樂」等，在俗有信，敬事若尊。「若有僧」下，出家有行，憙助如親，故令得力。護法心中，「常欲聞」等是攝法心，即是自利；「亦為人說」是通法心，即是利他。上來別歎，下總結之。列名可知，此初段竟。次二可解。第四段中，初明離車不果悲惱，後以佛力令其住空。何故而然？以諸離車專情護法，護法功高，故令住空，使人倣習。七多羅者，一多羅樹去地七仞，一仞七尺，一樹合有四十九尺，七樹合有三百四十三尺。 > Above, the assembly of the path was explained; below, ordinary persons are listed. First the Licchavis are listed; because this group's offerings are more than the preceding and less than the following, they are listed next. The text has four distinct parts: first, listing the assembly and praising their virtues; second, explaining their making offerings to the Buddha; third, the Tathāgata not accepting them; fourth, abiding in the sky through the Buddha's power. Within the first section, first the assembly is listed, next their virtues are praised, and afterwards their names are listed. In the initial listing of the assembly, 'four Ganges \[sands\]' states their number; 'Licchavi' distinguishes the assembly. Licchavi is Sanskrit, which someone traditionally explained as: this means 'alternating governance'; they are of a royal lineage, governing state affairs in alternation, hence it is called 'alternating governance.' The kings listed below exceed five Ganges \[sands\], and the royal consorts are seven Ganges \[sands\]; the royal lineage should be numerous, so why here are there only four Ganges \[sands\]? Those with conditions come, while those without conditions do not gather; how could their number be fixed? Next their virtues are praised, first separately and then in summary. Within the separate \[praise\] there are three: first, the practice of protecting the Dharma; second, from 'wishing to make us' down, clarifying the vows to protect the Dharma; third, from 'always desiring and delighting' down, clarifying the aspiration to protect the Dharma. In these three sections, both self and others are benefited. In the practice of protecting the Dharma, 'for the sake of seeking the Dharma, skillfully cultivating precepts' and so forth is the practice of gathering the Dharma, which is self-benefit. 'Subduing heterodox...' and so forth is the practice of protecting the Dharma, which is benefiting others. 'Subduing heterodox learners who ruin the true Dharma' is the practice of crushing the heterodox. As for heterodox learners, outsiders, who have wrong views and lack faith, and internal learners who cherish the true yet break precepts and lack practice—they subdue them both with royal power. From 'always telling one another' down is the practice of propagating the true. Constantly saying to one another means encouraging each other to propagate the Dharma; they would give away wealth such as gold to open up the path, providing for people to enable them to study, thereby causing the nectar to dwell long in the world. The Buddha's Dharma can eliminate the scorching thirst of afflictions, hence it is like nectar. Broad and vast, difficult to fathom, it is called the inexhaustible Dharma; moistening and profound, impossible to measure, it is called the deep and abstruse storehouse. Within the vows to protect the Dharma, 'wishing that I may always learn' is the vow to gather the Dharma, which is self-benefit. From 'slandering' down is the vow to protect the Dharma, which is benefiting others. In it there are four phrases: the first two punish evil, and the latter two reward good. In the former punishing of evil: if there are those who slander and so forth, outsiders who defame the true, cutting off their tongues brings it to an end; if those who have gone forth and so forth, internal learners who violate the precepts, dismissing them purifies the assembly. In the latter rewarding of good: 'if there are those able to delight' and so forth, those in the secular world who have faith, reverently serving them as superiors. From 'if there are Saṅgha members' down, those who have gone forth with proper conduct, joyfully assisting them as kin, thereby enabling them to gain strength. In the aspiration to protect the Dharma, 'always wishing to hear' and so forth is the mind that gathers the Dharma, which is self-benefit; 'also explaining it for others' is the mind that propagates the Dharma, which is benefiting others. The above was praising them separately; below summarizes it. The listing of names can be known; this finishes the first section. The next two can be understood. In the fourth section, it first clarifies that the Licchavis, being unsuccessful, were sorrowful and distressed, and afterwards, by the Buddha's power, they were caused to abide in the sky. Why is that so? Because the Licchavis single-mindedly protected the Dharma, and the merit of protecting the Dharma was exalted, they were caused to abide in the sky to lead people to emulate them. As for 'seven tāla trees': one tāla tree rises seven ren from the ground, one ren being seven chi; one tree totals forty-nine chi, and seven trees total three hundred and forty-three chi. > — English (machine translation) (machine translation) - [Previous: 1.80](https://indike.org/pramana/in.bauddha.taisho.1764.1.80) - [Next: 1.82](https://indike.org/pramana/in.bauddha.taisho.1764.1.82) - [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.1.81) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.1.81](https://indike.org/pramana/in.bauddha.taisho.1764.1.81) · Pramāṇa