[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) › 3.255 # 大般涅槃經義記 3.255 大般涅槃經義記 3.255 - **Language:** Classical Chinese ### [3.255](https://indike.org/pramana/in.bauddha.taisho.1764.3.255) 第二修中迷悟並明，文有兩對：一明愚智迷悟得失、二明損益。就初對中，先迷、後悟。迷中，「若有修習空法」正明其迷，「名不善」下彰其迷失，「是為不善」總明迷失，取空違實故名不善。「何以」下釋，「滅一切法」違佛真德，說滅唯是結盡無為，謗無真德故滅一切。「壞如來藏」違佛真性，說滅唯空而無真實，以是義故壞如來藏。「作是修」下牒以結過。次明其悟，於中，初先教其趣入，令其悟解，「若發」已下明悟有得。前中，初言「修苦滅者逆於外道」辯正異邪，知滅體性是如來藏，不同外道一向取空，故名為逆。「若言修」下破邪顯正，初舉外道邪修類破，「若有說」下以理正教，藏體不空是以言有。有相如何？如經中說一苦滅諦是如來藏，如來藏者是真識心，是真心中具有一切恒沙佛法，所謂智慧三昧神通解脫等法，如妄心中具有恒沙諸煩惱法，是心與法同一體性，不離不異。如來藏中具有是義，故名為有。藏體雖有，而為惑隱，不可得見；斷煩惱已，定必得之，故知是有。如人迷解正方可見，故得名有。下明悟得，所謂若發知藏之心下極一念，藉此因緣生死妄法不能為障，佛性真法證知無礙，名於諸法悉得自在。 > In the second part, on practice, delusion and awakening are both clarified. The text has two pairs: first, clarifying the delusion and awakening, gain and loss, of the foolish and the wise; second, clarifying harm and benefit. In the first pair: first delusion, then awakening. In the delusion: 'if one cultivates the dharma of emptiness' directly clarifies the delusion; from 'is called unwholesome...' below, it reveals the loss of this delusion; 'this is unwholesome' generally clarifies the loss of delusion, grasping emptiness and going against the real being called unwholesome. The explanation begins from 'Why?': 'Extinguishing all dharmas' goes against the Buddha's true virtues; stating that cessation is merely the unconditioned state wherein fetters are exhausted, slanderously denying true virtues, is therefore 'extinguishing all.' 'Destroying the tathāgatagarbha' goes against the Buddha's true nature; stating that cessation is merely empty without any reality is the reason one 'destroys the tathāgatagarbha.' From 'cultivating thus...' below, it recapitulates this to conclude the fault. Next, it clarifies awakening. Therein: first, it teaches how to enter it, causing one to awaken and understand; from 'if one generates...' below, it clarifies that awakening entails gain. In the former part: first, the statement 'one who cultivates the cessation of suffering opposes the non-Buddhists' distinguishes the correct from the deviant; knowing that the essence of cessation is the tathāgatagarbha, unlike non-Buddhists who exclusively grasp emptiness, is therefore called 'opposing.' From 'if one says cultivating...' below, it refutes the deviant and reveals the correct: first, it raises the deviant practice of non-Buddhists to refute them analogously; from 'if someone says...' below, it provides correct instruction by means of principle: the essence of the garbha is not empty, and is therefore said to be existent. What are the characteristics of this existence? As the sūtra states, the single truth of the cessation of suffering is the tathāgatagarbha. The tathāgatagarbha is the true conscious mind; within this true mind are fully present all the Buddha-dharmas, numerous as the sands of the Ganges—namely, such dharmas as wisdom, samādhi, supernormal powers, and liberation—just as within the deluded mind are fully present all the afflictive dharmas, numerous as the sands of the Ganges. This mind and these dharmas are of the same essence, neither separate nor distinct. These meanings are fully present within the tathāgatagarbha, and it is therefore called existent. Although the essence of the garbha is existent, it is concealed by delusion and cannot be seen; having cut off afflictions, one will definitely attain it, so it is known to be existent. Just as a person, upon understanding the correct direction after being lost, can then see it, it can therefore be called existent. Below, it clarifies what is attained through awakening: namely, if one generates a mind that knows the garbha, down to even a single thought, through this cause and condition the delusive dharmas of birth and death cannot obstruct it, and one realizes and knows the true dharma of buddha-nature without hindrance; this is called attaining mastery over all dharmas. > — English (machine translation) (machine translation) - [Previous: 3.254](https://indike.org/pramana/in.bauddha.taisho.1764.3.254) - [Next: 3.256](https://indike.org/pramana/in.bauddha.taisho.1764.3.256) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1764.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.3.255) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.80.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.3.255](https://indike.org/pramana/in.bauddha.taisho.1764.3.255) · Pramāṇa