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# 大般涅槃經疏 19.25

大般涅槃經疏 19.25

- **Language:** Classical Chinese

### [19.25](https://indike.org/pramana/in.bauddha.taisho.1767.19.25)

從「善男子如彼嬰兒」下，第二釋嬰兒譬意，文為三：一牒譬、二合、三釋。初牒。金譬妄淨，木牛馬譬妄樂，非道譬妄常，木男女譬妄我。二「如來亦爾」，但合木男女一意，餘三可解。三「若佛如來」下釋既知是妄，何以誑彼眾生。若不以妄引，墮邪因果無由得出。今以妄引破彼邪因，則因縛眾生想破；破彼邪果，則果縛眾生想破，是名破眾生相。眾生相破，由此妄引。人天嬰兒其意既爾，顯餘可解。

> From "Good son, just as that infant" downward, this is the second \[section\], explaining the intention of the infant metaphor, and the text has three parts: first, taking up the metaphor; second, the application; third, the explanation. First, taking up \[the metaphor\]: gold symbolizes mistaken purity; wooden oxen and horses symbolize mistaken bliss; that which is not the path symbolizes mistaken permanence; wooden men and women symbolize mistaken self. Second, "The Tathāgata is also like this" only applies the single meaning of the wooden men and women; the remaining three can be understood. Third, from "If the Buddha, the Tathāgata" downward, it explains: having already known that these are deceptive, why does he deceive those sentient beings? If he did not guide them through deceptions, they would fall into heterodox causes and effects with no way of escape. Now, by using deceptions to guide them, he smashes those heterodox causes, and the notion of sentient beings bound by causes is smashed; by smashing those heterodox effects, the notion of sentient beings bound by effects is smashed. This is called smashing the characteristics of sentient beings. The characteristics of sentient beings being smashed is due to this guiding by deception. Since this intention holds for the infant among humans and gods, the manifestation of the rest can be understood.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.19.25) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1767.19.25](https://indike.org/pramana/in.bauddha.taisho.1767.19.25) · Pramāṇa
