[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) › 8.63 # 大般涅槃經義記 8.63 大般涅槃經義記 8.63 - **Language:** Classical Chinese ### [8.63](https://indike.org/pramana/in.bauddha.taisho.1764.8.63) 下明喜捨，「於諸眾生不瞋」是喜，「不喜」是捨。初先正辯，「德王白」下問答重顯。前正辯中，初先法說，「菩薩於生不瞋、不喜」略舉喜捨。「何以」下釋，以「善修集空三昧故」不生瞋、喜。次以喻顯，「林」喻菩薩，「火」等喻於能惱之人，「而是林」下喻無瞋喜。下合可知。 > Below, sympathetic joy and equanimity are explained: "toward all sentient beings not being angry" is sympathetic joy; "not being delighted" is equanimity. First it explains directly; "King of Virtuous Qualities said..." and below clarifies this again through questions and answers. Within the former direct explanation, it first speaks in terms of the Dharma: "A bodhisattva toward sentient beings is neither angry nor delighted" briefly adduces sympathetic joy and equanimity. "Why?" and below explains: because of "well cultivating and gathering the samādhi of emptiness," anger and delight do not arise. Next it is revealed through an analogy: the "forest" is an analogy for the bodhisattva; the "fire" and so forth are an analogy for those who can afflict; "yet this forest..." and below is an analogy for having neither anger nor delight. The correspondence below can be understood. > — English (machine translation) (machine translation) - [Previous: 8.62](https://indike.org/pramana/in.bauddha.taisho.1764.8.62) - [Next: 8.64](https://indike.org/pramana/in.bauddha.taisho.1764.8.64) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1764.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.8.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.8.63](https://indike.org/pramana/in.bauddha.taisho.1764.8.63) · Pramāṇa