[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) › 2.23 # 大般涅槃經義記 2.23 大般涅槃經義記 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1764.2.23) 第三請中，初先立喻，「我未」已下彰己未同，「云何」已下徵請佛住。喻中「如象為人縛」者，喻佛菩薩本為四住煩惱所縛。人喻惑境，䩭鎖喻惑，纏心名縛。「雖有良師不能制」者，喻上五欲及眾魔等不能繫縛。「頓絕䩭鎖自恣去」者，喻佛菩薩斷障出去。次約前喻，彰己未同。「我未如是」，未同香象；「未脫五十七煩惱」者，自未見文。有人傳言出《佛毘婆沙》，《佛毘婆沙》有十八卷，彼說見惑有其五十，所謂十使迷覆五陰；修惑有七，欲界有四，貪、恚、癡、慢，上界有三，除瞋有餘。義甚契當，但《佛毘婆沙》經錄中無，不知是非。「云何」已下，徵請佛住。 > In the third request, first an analogy is established; from "I have not yet" onward, they show that they are not yet equal \[to this\]; from "How could..." onward, they inquire and request the Buddha to remain. In the analogy, "Just as an elephant is bound by a human" is an analogy for the buddhas and bodhisattvas originally being bound by the afflictions of the four entrenchments. The human is an analogy for the objects of delusion; the reins and fetters are an analogy for the afflictions; entanglement of the mind is called being bound. "Though there is a good trainer, he cannot restrain it" is an analogy for the aforementioned five desires and the hosts of Māra being unable to bind them. "Suddenly breaking the reins and fetters, it departs at will" is an analogy for the buddhas and bodhisattvas severing hindrances and departing. Next, drawing upon the preceding analogy, they show that they are not yet equal \[to this\]. "I am not yet like this" means not yet equal to the scent-elephant; "Not yet free from the fifty-seven afflictions" is a phrasing whose textual source I have not personally seen. Some report that it comes from the \*Fo piposha\* (Buddha-vibhāṣā), which has eighteen fascicles; it states that the delusions of seeing are fifty—namely, the ten defilements deludingly covering the five aggregates—and the delusions of cultivation are seven: four in the desire realm, namely craving, anger, delusion, and conceit; and three in the higher realms, with ill-will excluded and the rest remaining. The meaning is very apt, but the \*Fo piposha\* is not in the sūtra catalogues, so whether it is authentic or not is unknown. From "How could..." onward, they inquire and request the Buddha to remain. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1764.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1764.2.24) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1764.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.2.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.2.23](https://indike.org/pramana/in.bauddha.taisho.1764.2.23) · Pramāṇa