[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) › 4.13 # 大般涅槃經義記 4.13 大般涅槃經義記 4.13 - **Language:** Classical Chinese ### [4.13](https://indike.org/pramana/in.bauddha.taisho.1764.4.13) 下次結之，「當知如是佛法中道」當相正結，離二說真，顯其中義。離前凡夫斷常二邊，故名中道，非無二中。自下第二對遣凡夫有、無二見，明理無二。於中有二：初明凡夫二見乖中、二「如四大」下佛教無二。前中兩句，初言「凡夫於中無疑」彰彼凡夫不識中道，凡夫於彼無二中道無心攀緣，故不生疑；尚不生疑，烏能識知？二「羸病」下彰彼凡夫建立二相，初先立喻，「病人」喻凡，解劣稱「羸」，闇惑嬰心說以為「病」，飡受邪法名「服蘇已」，取有著無名「力輕便」，蘇性軟弱，病人服之體無堅強，隨物傾倚名力輕便。邪法如是，凡夫聽受取有著無，不能正住，如力輕便。「有無不定」合以顯法。 > Next is the concluding summary: "You should know that such a Middle Way of the Buddha-Dharma..." formally concludes in accordance with the characteristics, leaving behind both \[extremes\] to explain the true \[reality\] and reveal the meaning of the middle. Because it departs from the two extremes of annihilationism and eternalism held by ordinary persons mentioned earlier, it is called the "Middle Way"; it does not mean there is no middle free from duality. From here on, the second section dispels ordinary persons' dual views of existence and non-existence, clarifying that the principle is non-dual. In this there are two parts: first, clarifying that the two views of ordinary persons contravene the middle; second, from "Just as the four great elements..." onwards, the Buddha's teaching of non-duality. In the former part there are two lines. First, the statement "ordinary persons have no doubt regarding it" shows that those ordinary persons do not recognize the Middle Way; ordinary persons have no mental intention to direct their attention toward that non-dual Middle Way, and therefore no doubt arises; if they do not even generate doubt, how could they know and recognize it? Second, from "emaciated and ill" onwards, it shows that those ordinary persons construct the two marks. First, a simile is established: "a sick person" is a simile for the ordinary person; inferior understanding is called "emaciated"; dark delusion afflicting the mind is called "ill"; receiving and consuming false teachings is called "having taken ghee"; grasping at existence and clinging to non-existence is called "his physical strength becomes light and compliant"; the nature of ghee is soft and weak, so when a sick person takes it his body lacks firmness and strength, leaning and relying according to external things, which is called physical strength being light and compliant. False teachings are just like this: ordinary persons listen to and receive them, grasping at existence and clinging to non-existence, unable to remain properly steady, just like strength being light and compliant. "Existence and non-existence being indeterminate" matches \[the simile\] to reveal the Dharma. > — English (machine translation) (machine translation) - [Previous: 4.12](https://indike.org/pramana/in.bauddha.taisho.1764.4.12) - [Next: 4.14](https://indike.org/pramana/in.bauddha.taisho.1764.4.14) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1764.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.4.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.4.13](https://indike.org/pramana/in.bauddha.taisho.1764.4.13) · Pramāṇa