[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) › 16.13 # 大般涅槃經疏 16.13 大般涅槃經疏 16.13 - **Language:** Classical Chinese ### [16.13](https://indike.org/pramana/in.bauddha.taisho.1767.16.13) 「善男子是菩薩」下，二明慧行果，文為五：一倡地名、二釋地義、三明地體、四明地用、五結下地況上地。初文者，舊明慧果得二地謂無畏地。從初至六地，從七地至法雲，名自在王地。所以得二地果者，慧行斷煩惱，通道疾利。今謂不然，且戒定兩行不斷惑通道，鈍者云何？舊解：不動、堪忍皆是初地一體異名。若其同是戒定之果，何不二地通至法雲？今明只是一地自在往生，乃是無畏用，不應更開。「善男子若有菩薩」去，是第二釋地義。此文與《十地經》合。彼解初地離五怖畏，今文亦然，在名小異，意義則同。「不畏貪恚」下，無不活畏、無死畏。「不畏惡道」下，無惡道畏。「惡有二種」下，無惡名畏。「亦復不畏沙門」下，無大眾威德畏。無死畏即常，無不活惡道畏即樂，無惡名畏即淨，無大眾畏即我。具四德無五怖，是故此地名無畏地。「亦復不畏受二十五有」去，第三明地體，文為三：初出體所入位；次「善男子住無畏」下，出體所證；三「是名」下，結。初如文。次所證者，此地得二十五三昧，名諸三昧王，一切三昧悉入其中；即是中道第一義三昧，總攝諸三昧，所謂俗締三昧、真諦三昧皆來攝屬，故得稱王。一諦三諦即是其體。舊言：二十五三昧斷三界惑，故六地菩薩名無畏地，與羅漢齊。今不用之。若二乘斷二十五有得稱王者，可言其齊；既不是王，何得云齊？文云「聖行者諸佛所行」，非諸聲聞緣覺境界，何得云齊？又六地菩薩斷三界惑，是通菩薩，非此文意。諸師謬用，全不相關。釋二十五三昧，具如《法華玄》文第四卷中。彼釋二十五名具四悉意，雖二十五無非是王，為辨異故立名不同，即世界意。於二十五中，如日光月光等，即為人意。如不退心樂等，即對治意。如常樂等，即第一義意。一一三昧通皆四意：一明諸有過患，所謂三惑。二本法功德，即修三諦三昧。三結行成，即三昧成入於初地。四慈悲破有，謂得入初地，即能現於十法界身，遍入諸有令他破有。古人釋此全無片意（云云）。「善男子菩薩入如是等諸三昧王」下，第四明地用，又二：初明力用自在、次明生用自在。初力用中三雙：一依正為一雙，須彌是依，眾生心是正。二自他為一雙，內他入己、化己為他。三少多為一雙，可見。次生用者，初總生諸處，即十界處。次別生處，即是十界。壞須彌包世界，散合十方而不染，游處地獄而不苦，即地之用。「善男子菩薩成就」去，是第五結下況高，如文。問：是諸菩薩功德悉等，云何復有高下不同？舊云：等中等悉同無別，等中不等故復淺深。興皇釋云：橫論一地具諸功德，豎論則有高下。橫豎亦復何定？亦如一物推倒即橫，捧起即豎（云云）。 > From "Good son, this bodhisattva" onward is the second \[section\], clarifying the fruit of the practice of wisdom. The text has five parts: first, stating the names of the stages; second, explaining the meaning of the stages; third, clarifying the essence of the stage; fourth, clarifying the function of the stage; fifth, concluding the lower stages to illustrate the higher stages by comparison. Regarding the first part, former \[commentators\] explained that the fruit of wisdom attains two stages, called the Stage of Fearlessness from the first to the sixth stage, and the Sovereign King Stage from the seventh stage to the Cloud of Dharma. The reason two stages of fruit are attained is that the practice of wisdom severs afflictions and opens the path rapidly and sharply. Now I say this is not so. If the two practices of precepts and meditative absorption do not sever delusion and open the path, what about the dull-witted? The former explanation held that the Immovable and the Forbearing are different names for the same single essence of the first stage. If they are equally the fruits of precepts and meditative absorption, why do the two stages not extend to the Cloud of Dharma? Now I clarify that it is only one stage; sovereign rebirth is indeed the function of fearlessness and should not be further divided. From "Good son, if there is a bodhisattva" onward is the second, explaining the meaning of the stage. This text accords with the Daśabhūmika Sūtra. That text explains that the first stage is free from five fears; the present text is also like this: there is a slight difference in name, but the meaning is identical. From "He does not fear greed or anger" onward means having no fear of livelihood and no fear of death. From "He does not fear the evil paths" onward means having no fear of evil paths. From "Evil is of two kinds" onward means having no fear of a bad reputation. From "Nor does he fear śramaṇas" onward means having no fear of the awe-inspiring virtue of great assemblies. Freedom from the fear of death is permanence; freedom from the fear of \[lacking\] livelihood and the evil paths is bliss; freedom from the fear of a bad reputation is purity; freedom from the fear of great assemblies is self. Possessing the four virtues and lacking the five fears, this stage is therefore called the Stage of Fearlessness. From "Nor does he fear receiving the twenty-five realms of existence" onward is the third, clarifying the essence of the stage. The text has three parts: first, presenting the position entered by this essence; next, from "Good son, dwelling in fearlessness" onward, presenting what is realized by the essence; third, from "This is called" onward, concluding. The first is as in the text. Next, regarding what is realized, this stage attains the twenty-five samādhis, named the king of all samādhis, into which all samādhis enter; that is, it is the middle way paramārtha-samādhi, which comprehensively subsumes all samādhis: conventional-truth samādhis and ultimate-truth samādhis all come to be subsumed under it, and hence it is entitled to be called the king. The one truth and the three truths are its very essence. Former \[commentators\] said: "The twenty-five samādhis sever the delusions of the three realms; therefore, the bodhisattva of the sixth stage is called the Stage of Fearlessness, equal to an arhat." Now this is not accepted. If the two vehicles severed the twenty-five realms of existence and could be called kings, one could say they were equal; but since they are not kings, how can one say they are equal? The text says, "Holy practice is that which is practiced by all Buddhas," and is not the realm of śrāvakas and pratyekabuddhas; how could one say they are equal? Furthermore, that a bodhisattva of the sixth stage severs the delusions of the three realms pertains to the shared bodhisattva, not the intent of this text. The masters applied it erroneously, and it is entirely irrelevant. The explanation of the twenty-five samādhis is fully detailed in the fourth fascicle of the Fahua Xuan\[yi\]. That text explains that the twenty-five names possess the intent of the four siddhāntas: although none of the twenty-five is not a king, names are established differently to distinguish them, which is the worldly intent. Among the twenty-five, such as Sunlight and Moonlight, this is the intent for individual persons. Such as Non-regression and Joy of Mind, this is the therapeutic intent. Such as Permanence and Bliss, this is the paramārtha intent. Each single samādhi universally contains all four intents: first, clarifying the faults of the various realms of existence, namely the three delusions; second, the virtues of the fundamental Dharma, namely cultivating the samādhi of the three truths; third, concluding the fulfillment of practice, namely the fulfillment of samādhi and entry into the first stage; fourth, destroying existence through compassion, meaning that upon entering the first stage, one is able to manifest bodies throughout the ten dharmadhātus and ubiquitously enter the various realms of existence to cause others to destroy existence. The ancients had not the slightest sense of this in their explanations (and so forth). From "Good son, when the bodhisattva enters these kings of all samādhis" onward is the fourth, clarifying the function of the stage, which again has two parts: first, clarifying sovereignty in the function of power; next, clarifying sovereignty in the function of birth. In the first, the function of power, there are three pairs: first, environment and sentient beings form one pair, Mount Sumeru being the environment and the minds of sentient beings being sentient beings; second, self and other form one pair, taking others into oneself and transforming oneself into others; third, few and many form one pair, which is obvious. Next, regarding the function of birth: first is universally taking birth in various places, namely the places of the ten realms; next is particularly taking birth in places, which are the ten realms. Crushing Mount Sumeru and embracing worlds, dispersing and unifying the ten directions without defilement, roaming through the hells without suffering—these are the functions of the stage. From "Good son, when the bodhisattva accomplishes" onward is the fifth, concluding the lower to illustrate the high by comparison, as in the text. Question: Since the virtues of these bodhisattvas are all equal, why are there differences of higher and lower? Former \[commentators\] said: "Equal within the equal is completely identical without distinction; unequal within the equal is why there are shallowness and depth." Xinghuang explained: "Viewed horizontally, one stage is endowed with all virtues; viewed vertically, there are higher and lower. Yet how could horizontal and vertical be fixed? It is like a single object: pushed over, it is horizontal; held up, it is vertical" (and so forth). > — English (machine translation) (machine translation) - [Previous: 16.12](https://indike.org/pramana/in.bauddha.taisho.1767.16.12) - [Next: 16.14](https://indike.org/pramana/in.bauddha.taisho.1767.16.14) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1767.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.16.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.16.13](https://indike.org/pramana/in.bauddha.taisho.1767.16.13) · Pramāṇa