[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) › 19.24 # 大般涅槃經疏 19.24 大般涅槃經疏 19.24 - **Language:** Classical Chinese ### [19.24](https://indike.org/pramana/in.bauddha.taisho.1767.19.24) 從「又嬰兒者能說大字」去，是第二明偏行嬰兒，文為五：一大字嬰兒、二無知嬰兒、三不作嬰兒、四黃葉嬰兒、五欣厭嬰兒。初大字中二：有譬、有合。初譬中言大字者，婆和是也，正取和字而為大字，即是六度菩薩嬰兒。此菩薩三僧祇劫百劫種相志求作佛，此佛是有為半字無常之佛，故知是和字嬰兒。合文自釋，文甚分明。二從「又嬰兒者不知苦樂」下，是無知嬰兒，有譬、有合。譬中舉六字，無苦樂是不取捨、無晝夜是無憎愛。尋譬文似自行，合文中合菩薩化他，當是互現。前後皆以如來合譬，中間兩種以菩薩合譬，亦是互出。佛與菩薩皆能具行諸嬰兒行，下文云「迦葉及九十三萬人悉皆得此五行（云云）。」無知是通教菩薩嬰兒，達幻化相，苦樂平等、冤親不二，合文分明。三從「又嬰兒者不能造作」去，是不作嬰兒，有譬、有合。初譬中云不作大逆不作小乘，此是別教菩薩嬰兒。次合文云「無五逆二乘等心」，即是非生死非涅槃，行於中道菩薩之行。四從「又嬰兒者啼哭之時」下，是黃葉嬰兒，有譬、有合。初譬中云楊樹譬妄常，黃葉譬妄淨，木牛馬譬妄樂，木男女譬妄我。次合文中合於天上常樂我淨。此中義推應有人中四倒常樂我淨，文略不出。五「又嬰兒者」下，欣厭嬰兒，直法說無譬。文為二：初略標、二釋。厭生死時說於二乘，即是標。然實無有者，是釋，又二：初略釋、二廣釋。初略者，知生死過是識苦集，見涅槃樂是識道滅。次廣者，有斷不斷，此約集諦。正使有斷，習氣不斷，有真不真，此約苦諦。生死中無涅槃則不真，離生死有涅槃此則有真。有修不修，此約道諦。四倒惑等是不修，四念處等是修。有得不得，此約滅諦。利使鈍使名不得，見道修道名為得。然此中先明道次明滅者，若鈍根小乘望果修因滅前道後，中乘利根道前滅後，此亦無在。問：此中偏明五種嬰兒，上何不明五梵行、五聖行？答：彼之兩行，依文則無，義推則有。所言義者，以大涅槃心修於三品，即別菩薩聖行，諸佛說已，聲聞緣覺則能奉行。則是二乘聖行，二乘既能奉行，例知六度通別人天等亦能隨分隨說奉行，故則有也。梵行中九品增修，即是別菩薩梵行。慈為一切善法根本，自然攝得聲聞六度通教人天等四無量心一切梵行。何以知然？此嬰兒行同他小善，小善不一，故具列五偏嬰兒行。聖行正是自行，但明次第不次第，故不列餘行。梵行是淨行化他，但列佛菩薩次第不次第。梵行六度，通教雖有化他，一是具惑、二是半惑，非淨梵行故不列。二乘及以人天，皆無化他，故不列之。有無之意大旨如此。 > From the passage beginning "Furthermore, an infant is able to speak large letters" onward, this is the second \[section\], explaining the infant practice of skewed/gradual approaches, divided into five parts: first, the large-letters infant; second, the unknowing infant; third, the non-acting infant; fourth, the yellow-leaves infant; and fifth, the seeking-and-loathing infant. First, within the large-letters \[infant\], there are two parts: the metaphor and the application. In the initial metaphor, the reference to "large letters" refers to the syllables \*ba\* and \*he\*; strictly taking the syllable \*he\* (harmony/union) as the large letter, this represents the infant of the Six Pāramitā bodhisattva. This bodhisattva accumulates marks over three asaṃkhyeya kalpas and a hundred kalpas, aspiring to attain buddhahood; this Buddha is a conditioned, half-letter, impermanent Buddha, and hence one knows it is the infant of the syllable \*he\*. The text of the application explains itself, and the text is extremely clear. Second, from "Furthermore, an infant does not know suffering and pleasure" downward, this is the unknowing infant, having a metaphor and an application. Within the metaphor, six terms are adduced: having neither suffering nor pleasure is not grasping or rejecting; having neither day nor night is being free of hatred and love. Examining the text of the metaphor, it resembles one's own practice; in the text of the application, it corresponds to the bodhisattva's transforming others—they must be mutually revealing. Before and after, the metaphors are applied in terms of the Tathāgata; the middle two are applied in terms of the bodhisattva, which is likewise an alternating presentation. Both Buddha and bodhisattvas can fully cultivate the various infant practices, as the lower text states: "Kāśyapa and nine hundred and thirty thousand people all attained these five practices (and so forth)." Unknowing is the infant of the Common Teaching bodhisattva, who penetrates the characteristics of illusory transformations, whereby suffering and pleasure are equal, and enemies and kin are non-dual; the text of the application is clear. Third, from "Furthermore, an infant cannot construct or make" onward, this is the non-acting infant, having a metaphor and an application. In the initial metaphor it says that he does not commit the great rebellions and does not practice the Hinayana; this is the infant of the Distinct Teaching bodhisattva. Next, the text of the application states, "He has no mind toward the five rebellious acts, the two vehicles, and the like," which is being neither in saṃsāra nor in nirvāṇa, the practice of a bodhisattva walking the middle way. Fourth, from "Furthermore, when an infant weeps" downward, this is the yellow-leaves infant, having a metaphor and an application. In the initial metaphor, the willow tree symbolizes mistaken permanence; the yellow leaves symbolize mistaken purity; the wooden cows and horses symbolize mistaken bliss; and the wooden boys and girls symbolize mistaken self. Next, in the text of the application, it corresponds to permanence, bliss, self, and purity among the heavens. Deductively inferring from this, there should also be the four inversions of permanence, bliss, self, and purity among humans, but the text is abbreviated and does not present them. Fifth, below "Furthermore, an infant…", this is the infant of seeking and loathing, which directly teaches the Dharma without a metaphor. The text has two parts: first, a brief indication; second, the explanation. When loathing saṃsāra, teaching the two vehicles is the indication. However, "in reality there are none" is the explanation, which further has two parts: first, a brief explanation; second, an expansive explanation. As for the initial brief one, knowing the faults of saṃsāra is discerning suffering and origination; seeing the bliss of nirvāṇa is discerning the path and cessation. Next, in the expansive one, there is having severance and not having severance—this is explained in terms of the truth of origination. Even if the active defilements are severed, the residual impressions are not severed. There is being real and not being real—this is explained in terms of the truth of suffering. If there is no nirvāṇa within saṃsāra, it is not real; if there is nirvāṇa apart from saṃsāra, it is real. There is having cultivation and not having cultivation—this is explained in terms of the truth of the path. The delusions of the four inversions and the like are non-cultivation; the four applications of mindfulness and the like are cultivation. There is having attainment and not having attainment—this is explained in terms of the truth of cessation. The sharp fetters and dull fetters are called non-attainment; the path of seeing and the path of cultivation are called attainment. However, here, explaining first the path and next explaining cessation: if one of dull faculties in the Hinayana aspires to the fruit and cultivates the cause, cessation precedes and the path follows; for those of the middling vehicle and sharp faculties, the path precedes and cessation follows, so either is acceptable. Question: In this section, five kinds of infants are explained specifically; why were five pure practices and five noble practices not explained above? Answer: For those two practices, based on the text they are absent, but through doctrinal inference they are present. As for what is called inference: cultivating the three grades with the mind of great nirvāṇa is the noble practice of the Distinct bodhisattva; once the Buddhas have preached it, śrāvakas and pratyekabuddhas are able to receive and practice it. This is the noble practice of the two vehicles; since the two vehicles are able to receive and practice it, by analogy one knows that those of the Six Pāramitās, the Common, the Distinct, humans, and gods are also able to receive and practice it according to their capacity and according to the preaching; therefore it is present. In the pure practice, cultivating the nine grades increasingly is the pure practice of the Distinct bodhisattva. Friendliness is the foundation of all good dharmas, and naturally subsumes all the pure practices of the four immeasurables of śrāvakas, the Six Pāramitās, the Common Teaching, humans, gods, and so forth. How is this known? This infant practice is identical with other small goods; small goods are not uniform, hence it fully lists five skewed infant practices. The noble practice is strictly one's own practice, merely clarifying the gradual and non-gradual, hence it does not list other practices. The pure practice is the pure practice of transforming others, merely listing the gradual and non-gradual of Buddhas and bodhisattvas. As for the pure practice of the Six Pāramitās, although the Common Teaching includes transforming others, one \[involves\] having full defilements and the other \[involves\] half defilements; since they are not pure practices, they are not listed. The two vehicles as well as humans and gods all lack transforming others, hence they are not listed. The general intention regarding their presence or absence is like this. > — English (machine translation) (machine translation) - [Previous: 19.23](https://indike.org/pramana/in.bauddha.taisho.1767.19.23) - [Next: 19.25](https://indike.org/pramana/in.bauddha.taisho.1767.19.25) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1767.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.19.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.19.24](https://indike.org/pramana/in.bauddha.taisho.1767.19.24) · Pramāṇa