[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) › 3.259 # 大般涅槃經義記 3.259 大般涅槃經義記 3.259 - **Language:** Classical Chinese ### [3.259](https://indike.org/pramana/in.bauddha.taisho.1764.3.259) 道中亦四：一明道法、二就人辨修、三結前法、四結前修。初中「道者」，總以標舉，「謂佛、法、僧及正解脫」指其道體，於中別分如來、法、僧是其道緣，及正解脫正是道體，此乃是其有為解脫。第二修中，迷悟並論，先迷、後悟。迷中，初先正明其迷，「以此因」下明迷有失。前中，初言「有諸眾生顛倒心言無佛法」等明其所謗，「生死流」下彰其所立，宣說一切唯是生死，猶如幻化，「修集是見」結明其迷，迷失可知。悟中，「若能發心見」等正明其悟，「乘此」以下明悟有得。於中先辨，「何以故」下引己為證彰悟有益。於中初先徵前起後，何故見常使於果報隨意而得？「我於往昔以四倒」等舉損顯益，「今已滅」下正明有益。「是名道諦」是第二段結明前法。「若有人」下是第四段結明前修，先結迷非、後結悟是，唯應結道，據後攝前，是故乘言「真見修習四聖諦法」是名總結。領解可知。 > Regarding the path, there are also four parts: first, clarifying the dharma of the path; second, analyzing practice in terms of persons; third, concluding the preceding dharma; fourth, concluding the preceding practice. In the first part, 'the path' generally designates it; 'meaning the Buddha, the Dharma, the Saṅgha, and right liberation' points to the essence of the path. Therein, distinguished separately, the Tathāgata, the Dharma, and the Saṅgha are the conditions of the path, and right liberation is precisely the essence of the path; this is conditioned liberation. In the second part, on practice, delusion and awakening are both discussed: first delusion, then awakening. In the delusion: first, it directly clarifies the delusion; from 'through this cause...' below, it clarifies that delusion entails loss. In the former part: first, the statement 'there are sentient beings who with inverted minds say there is no Buddha or Dharma' and so forth clarifies what they slander; from 'the flow of birth and death...' below, it reveals what they assert, declaring that everything is merely birth and death, like an illusion or transformation; 'cultivating and amassing such views' concludes and clarifies their delusion; the delusion and loss can be understood. In the awakening: 'if one can generate the mind and see...' and so forth directly clarifies the awakening; from 'relying on this...' below, it clarifies that awakening entails gain. Therein, it first analyzes it; from 'Why is this?' below, \[the Buddha\] cites himself as proof to reveal that awakening brings benefit. Therein: first, questioning what precedes to introduce what follows: why does seeing permanence cause one to obtain the retribution as one wishes? 'I, in the past, through the four inversions...' and so forth adduces the harm to reveal the benefit; from 'now that they are extinguished...' below, it directly clarifies that there is benefit. 'This is called the truth of the path' is the second \[sic, third\] section, concluding and clarifying the preceding dharma. From 'if there is someone...' below is the fourth section, concluding and clarifying the preceding practice: first concluding that delusion is wrong, and afterwards concluding that awakening is correct. It should only conclude the path, but taking the latter to subsume the former, it consequently says 'truly seeing and cultivating the dharmas of the four noble truths'; this is called the general conclusion. The understanding gained \[by Kāśyapa\] can be understood. > — English (machine translation) (machine translation) - [Previous: 3.258](https://indike.org/pramana/in.bauddha.taisho.1764.3.258) - [Next: 3.260](https://indike.org/pramana/in.bauddha.taisho.1764.3.260) - [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.3.259) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.3.259](https://indike.org/pramana/in.bauddha.taisho.1764.3.259) · Pramāṇa