[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) › [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767) › 1.13 # 大般涅槃經疏 1.13 大般涅槃經疏 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1767.1.13) 六、引證者，先引多文，次引一處。初多文者，如聲光普告令疾至佛所，為最後問。豈非召耶？又〈師子吼〉云「召請十方諸大菩薩，集娑羅林大師子吼。」〈純陀品〉云「我今施汝常命色力。」〈德王品〉云「汝今欲盡大涅槃海，值我多有能相慧施。」〈聖行品〉云「菩薩應當於大涅槃專心修習五種之行。」又云「修大涅槃得十功德。」〈師子吼〉中則以六句問於佛性，以何義故名為佛性？如來具答：佛性只是大涅槃義。〈迦葉品〉云「慈心游世間」，世間不出善惡邪正，翻十仙之邪、攝一子之惡，即涅槃用。次引一處文者，〈師子吼〉云「佛性者，亦名首楞嚴三昧，亦名般若波羅蜜，亦名金剛三昧，亦名師子吼三昧，亦名佛性。」然佛性非一，云何有五？以五名之令解非五。召請之眾悉是如來同行知識，若從德本乃皆住楞嚴，若從示現即五十二眾，故以首楞嚴名證召請眾。私謂：五十二眾者，比丘等三眾，菩薩眾為一。從二恒至千億恒，增數眾有二十一，同數眾有八，無數眾一，中間眾有四，六天為六，梵眾一，修羅一，魔天一，大自在天一，四方四，合五十二。無上調御一切種智，周照機理纖芥無差，開常顯性發掘覺藏以施時會。若從佛智應名般若，若從設教名涅槃施，當知般若之名可以證涅槃施。是五一行真正調直不可傾動，復能碎散煩惱結惑，若從修習名之為行，若從譬喻喻於金剛，當知金剛三昧可以證涅槃之行。義者名之所以，故涅槃名下有佛性所以，佛性即是涅槃之義。此義自在決定無畏，若從能譬喻師子吼，若從所譬即佛性義，當知師子吼名可證涅槃之義。體用相即，一切諸法中悉有安樂性無非佛性，即體而用游化世間，攝惡攝邪皆歸正善，當知佛性之名可證涅槃之用。今依經分章，文義有據，非徒穿鑿。 > Sixth, as for citing scriptural proof: First we cite multiple passages, and next we cite a single passage. First, regarding multiple passages: For instance, the sound and light universally proclaim, causing beings to hasten to the Buddha's location for their final questions—is this not summoning? Also, the 'Siṃhanāda' chapter states: “Summoning and inviting the great bodhisattvas of the ten directions, they assembled in the śāla grove for the great lion's roar.” The 'Cunda Chapter' states: “I now bestow upon you permanence, life, physical appearance, and strength.” The 'Virtue King Chapter' states: “You now wish to fathom the ocean of great nirvāṇa; meeting me, I have abundant wisdom-donations to give you.” The 'Holy Practice Chapter' states: “Bodhisattvas should single-mindedly cultivate the five kinds of practices in the great nirvāṇa.” It also says: “Cultivating the great nirvāṇa, one attains ten merits.” In the 'Siṃhanāda' chapter, six phrases are used to ask about buddhadhātu: by what meaning is it named buddhadhātu? The Tathāgata answers fully: buddhadhātu is simply the meaning of great nirvāṇa. The 'Kāśyapa Chapter' states: “Roaming through the world with a mind of friendliness.” The world does not go beyond good and evil, heterodox and orthodox; converting the heterodoxy of the ten ṛṣis and gathering the evil of the one son constitutes the function of nirvāṇa. Next, regarding citing the text from a single passage: The 'Siṃhanāda' chapter states: “Buddhadhātu is also named śūraṅgama-samādhi, also named prajñāpāramitā, also named vajrasamādhi, also named siṃhanādasamādhi, and also named buddhadhātu.” Yet buddhadhātu is not one; why are there five? It is named with five to lead beings to understand it is not five. The summoned and invited assembly are all good friends who share the Tathāgata’s practices. If viewed from their root of virtue, they all abide in the Śūraṅgama; if viewed from manifestation, they are the fifty-two assemblies; therefore, the name of śūraṅgama is used to prove the summoned assembly. (Personal note: Regarding the fifty-two assemblies: the bhikṣus and other two assemblies count as three, and the bodhisattva assembly is one. From two Gaṅgās up to a thousand kotis of Gaṅgās, the incrementally numbered assemblies are twenty-one, the identically numbered assemblies are eight, the countless assembly is one, the intermediate assemblies are four, the six heavens make six, the Brahmā assembly is one, the asuras one, the Māra heaven one, Maheśvara one, and the four directions four, totaling fifty-two.) The Unsurpassed Tamer, having sarvākārajñatā, universally illuminates faculties and principles without the slightest error, opening permanence, revealing nature, and excavating the treasury of awakening to bestow upon the contemporary assembly. If viewed from the Buddha's wisdom, it should be called prajñā; if viewed from setting forth teachings, it is called the donation of nirvāṇa; you should know that the name prajñā can prove the donation of nirvāṇa. These five practices and one practice are truly upright and unshakeable, and can further shatter afflictions and delusions. If viewed from cultivation, they are called practice; if viewed from analogy, they are compared to vajra; you should know that vajrasamādhi can prove the practice of nirvāṇa. 'Meaning' is that by which names are established; hence under the name of nirvāṇa there is the reason for buddhadhātu, and buddhadhātu is precisely the meaning of nirvāṇa. This meaning is sovereign, decisive, and fearless: if viewed from what can be likened, it is compared to the lion's roar; if viewed from what is likened, it is the meaning of buddhadhātu; you should know that the name of siṃhanāda can prove the meaning of nirvāṇa. Essence and function are mutually identical; among all phenomena, there is always the nature of bliss, which is none other than buddhadhātu. Relying on essence to operate function, roaming and converting the world, gathering evil and heterodoxy to return to orthodoxy and goodness; you should know that the name of buddhadhātu can prove the function of nirvāṇa. Now, dividing the chapters according to the sūtra, the text and meaning have evidence and are not merely far-fetched interpretations. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1767.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1767.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1767.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.1.13](https://indike.org/pramana/in.bauddha.taisho.1767.1.13) · Pramāṇa