[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) › 13.29 # 大般涅槃經疏 13.29 大般涅槃經疏 13.29 - **Language:** Classical Chinese ### [13.29](https://indike.org/pramana/in.bauddha.taisho.1767.13.29) 就文為三：初雙標五一、次雙釋五一、後單結五行。標中先標次第行，為四：一標人，謂菩薩；二標所緣法，謂大涅槃；三列名，即次第五行；四結勸，謂治之即差、不治不差，是故勸也。標不次第行，為三：一標行名，謂復有一行；二標不次第人，謂如來也，以如來因行即因人也；三標不次第法，謂大乘《大涅槃經》，大乘即圓因，涅槃即圓果，即因而果具足無缺，是為一行一切行。不結勸者，是人必差，是故不勸。問：五一兩行俱緣涅槃，是義云何？答：同緣涅槃，立行有異。一緣涅槃次第立行，從淺至深；一緣涅槃，即以涅槃為行。於一一行無非涅槃，而有偏圓；他不見此，而作因果束散之說，謬濫多矣。 > Regarding the text, there are three parts: first, marking both the five and the one; next, explaining both the five and the one; finally, concluding the five practices alone. In marking, it first marks sequential practice, which has four \[parts\]: first, marking the person, namely the bodhisattva; second, marking the objectified dharma, namely the great nirvāṇa; third, listing the names, namely the sequential five practices; fourth, concluding with an exhortation, meaning that treating it brings recovery, while not treating it brings no recovery, and therefore there is an exhortation. Marking non-sequential practice has three \[parts\]: first, marking the name of the practice, stating that "there is further one practice"; second, marking the non-sequential person, namely the Tathāgata, because the Tathāgata's causal practice is the causal person; third, marking the non-sequential dharma, namely the Mahāyāna Mahāparinirvāṇa Sūtra—Mahāyāna is the round cause, and nirvāṇa is the round fruit, wherein cause and fruit are complete without lack, and this is "one practice is all practices." That it does not conclude with an exhortation is because this person will definitely recover, and therefore there is no exhortation. Question: Both the five practices and the one practice take nirvāṇa as their object; what is the meaning of this? Answer: Though both take nirvāṇa as their object, their establishment of practice differs. One takes nirvāṇa as its object to establish practice sequentially, from shallow to deep; one takes nirvāṇa as its object, directly taking nirvāṇa as practice. In each and every practice, none is not nirvāṇa, yet there are biased and round; others, failing to see this, put forward theories of cause and fruit, or bundling and dispersing, which contain much confusion and error. > — English (machine translation) (machine translation) - [Previous: 13.28](https://indike.org/pramana/in.bauddha.taisho.1767.13.28) - [Next: 13.30](https://indike.org/pramana/in.bauddha.taisho.1767.13.30) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1767.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.13.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.13.29](https://indike.org/pramana/in.bauddha.taisho.1767.13.29) · Pramāṇa