[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) › 7.331 # 大般涅槃經義記 7.331 大般涅槃經義記 7.331 - **Language:** Classical Chinese ### [7.331](https://indike.org/pramana/in.bauddha.taisho.1764.7.331) 第二段中，「以聽法故須陀離怖」正明所離，「者何」已下即事以顯，先徵後辯。「四功德」者，如《毘婆沙》說，近友、聞法、思義、修行是其四也。「十慰諭」者，如《中阿含．舍利教化病經》中說，彼有長者字須達多，身有重病，子時遣使問訊世尊，并請舍利希屈一顧，舍利遂往。須達見來即欲下床，舍利便止，別坐一床，慰諭長者「莫怖，莫怖。所以者何？諸凡夫人成就不信，身壞命終墮於惡道、生地獄中；長者今日已有上信，以是信故能滅苦痛，生極樂處，或得斯陀、或得阿那。」長者先得須陀洹果，為是不說。此初慰諭，善戒第二、多聞第三、惠施第四、善慧第五、正見第六、正志第七、正解第八、正脫第九、正智第十，一一之中慰諭之辭皆與初同。十中，前五是世間善，後五出世。就出世中，正見、正志是無礙道，慧名正見，正思惟者名為正志；正解、正脫是解脫道，慧名正解，餘心心法說名正脫；學等見者名為正智，學人重觀四諦之理名學等見。「以是」下結，「何以」下釋。此是第二聽法離怖。 > Within the second section, "because of listening to the Dharma, the srotāpanna is freed from fear" directly clarifies what is abandoned; from "what is the reason?" onward, it demonstrates this through actual events, first asking and then explaining. Regarding the "four merits": as explained in the \*Vibhāṣā\*, drawing near to a friend, hearing the Dharma, reflecting on the meaning, and practicing are the four. Regarding the "ten consolations": as explained in the \*Madhyama Āgama\*, in the \*Sūtra on Śāriputra's Teaching to the Sick\*, there was an elder named Sudatta whose body was afflicted with severe illness; at midnight, he sent a messenger to inquire after the World-Honoured One and to invite Śāriputra, hoping he would deign to visit him, and Śāriputra thereupon went. Seeing him arrive, Sudatta wished to get down from his bed, but Śāriputra stopped him, sat on another bed, and consoled the elder: "Do not fear, do not fear. Why is that? All ordinary persons have acquired lack of faith; when their bodies break up and their lives end, they fall into the evil destinies and are born in the hells. Elder, today you already possess superior faith; by virtue of this faith, you can extinguish suffering and pain, be born in a place of supreme bliss, or attain \[the fruit of\] sakṛdāgāmin or anāgāmin." Because the elder had previously attained the fruit of srotāpanna, it was not mentioned for him. This is the first consolation; good discipline is the second, much learning is the third, generous giving is the fourth, good wisdom is the fifth, right view is the sixth, right intention is the seventh, right understanding is the eighth, right liberation is the ninth, and right knowledge is the tenth. In each and every one, the words of consolation are identical to the first. Among the ten, the first five are mundane goods, and the latter five are supramundane. Within the supramundane, right view and right intention are the unobstructed path—wisdom is called right view, and right reflection is called right intention; right understanding and right liberation are the path of liberation—wisdom is called right understanding, and the remaining mind and mental factors are called right liberation; equal view of a trainee is called right knowledge—a trainee's repeated contemplation of the principle of the four truths is called equal view of a trainee. From "For this reason..." onward is the conclusion; from "Why is that?" onward is the explanation. This is the second: listening to the Dharma frees one from fear. > — English (machine translation) (machine translation) - [Previous: 7.330](https://indike.org/pramana/in.bauddha.taisho.1764.7.330) - [Next: 7.332](https://indike.org/pramana/in.bauddha.taisho.1764.7.332) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1764.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.7.331) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.7.331](https://indike.org/pramana/in.bauddha.taisho.1764.7.331) · Pramāṇa