[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) › 19.5 # 大般涅槃經疏 19.5 大般涅槃經疏 19.5 - **Language:** Classical Chinese ### [19.5](https://indike.org/pramana/in.bauddha.taisho.1767.19.5) 就文為二：前明起惡、次明滅惡。初起惡文為三：一惡因，即喜行殺戮具口四惡，其心熾盛具十惡因。二惡緣，純以惡人而為眷屬。「貪著現世」去，是三正明造惡因。「害父已」去，是第二明滅惡，又三：一滅惡因、二滅惡緣、三正滅惡。初滅惡因又四：一深生悔熱、二深信因果、三母以藥塗、四深自鄙悼。「時有大臣」下，是第二滅惡緣，又二：先明惡人為緣、後明善人為緣。問：為惡可以惡人為緣，今論滅惡何用惡人？答：惡人勸惡，不從惡教，亦滅罪緣。若爾，善人勸善不從善勸而作惡者，善人亦是作惡緣耶？一往亦例，如大涅槃亦名甘露亦名毒藥。二往不例，原佛本心不為眾生作煩惱緣，汝不受勸自是惡緣，惡勸不受於汝成善，亦由於汝，當知一切皆由自心。惡人緣，約六臣為六章，各為四別：一臣來朝白、二王報答、三奏王明滅罪處、四倡歸依。舊或云：世王是實，此即不可或言是應，或法界用。然此皆是聖人權謀，世王開逆，方便顯經威力能滅諸惡。刪闍耶者，《淨名》云夜，輕重音耳。此是刪詩定禮之字，借音。胝者，丁尼切。阿耆多是名，翅舍是敝壞衣，欽婆羅是古貝衣。穽有二音，一靜、二淨，多用淨音。字有二體，一阜邊、二穴下，多用穴下。 > In terms of the text, there are two parts: first, explaining the arising of evil; next, explaining the extinguishing of evil. The initial text on the arising of evil has three parts: first, the cause of evil, namely, delighting in slaughter and fully possessing the four evils of speech, with an intense mind fully possessing the causes of the ten evils. Second, the conditions for evil, taking evil people exclusively as one's retinue. From "Craving the present life" onwards is the third, properly explaining the creation of the causes of evil. From "Having killed his father" onwards is the second \[part\], explaining the extinguishing of evil, which also has three parts: first, extinguishing the causes of evil; second, extinguishing the conditions for evil; third, properly extinguishing evil. The first, extinguishing the causes of evil, also has four parts: first, profoundly generating burning remorse; second, profoundly believing in cause and effect; third, his mother applying medicine; fourth, profoundly scorning and lamenting himself. From "At that time there was a minister" onwards is the second, extinguishing the conditions for evil, which again has two parts: first, explaining evil people as conditions; later, explaining good people as conditions. Question: For doing evil, evil people can serve as conditions; now, in discussing the extinguishing of evil, what use are evil people? Answer: When evil people urge evil and one does not follow their evil teachings, this also extinguishes the conditions for sin. If so, when good people urge good and someone does not follow their good exhortations but does evil, are good people also conditions for doing evil? Viewed in one way, they are indeed analogous, just as the great nirvāṇa is called both ambrosia and poison. Viewed in another way, they are not analogous: the Buddha's original mind never acts as a condition of affliction for sentient beings; your not accepting the exhortation is of itself an evil condition; rejecting an evil urging becomes good for you, which also depends on you. Know that all things depend on one's own mind. The conditions of evil people are divided into six sections according to the six ministers, each having four distinctions: first, the minister comes to court and addresses the king; second, the king replies; third, petitioning the king to explain the place where sins are extinguished; fourth, advocating taking refuge. Some older commentators said: King Ajātaśatru was real—this is impermissible; or some said he was an incarnation, or the function of the dharmadhātu. However, these are all the expedient stratagems of the sage: King Ajātaśatru initiated heinous acts as a skillful means to reveal the majestic power of the sūtra to extinguish all evils. As for Sanjaya, the Vimalakīrtinirdeśa has it as "ye" (Sañjaya), which is merely a difference in light and heavy pronunciation. This uses the character for deleting poetry and determining rituals as a phonetic loan. Di (胝) is pronounced with the fanqie ding-ni. Ajita is the personal name; kesa refers to worn-out garments; kambala refers to cloth of cotton. Jing (穽) has two pronunciations: first, jing (靜); second, jing (淨); the sound jing (淨) is mostly used. The character has two forms: first, with the radical fu (阜); second, beneath the radical xue (穴); beneath xue is mostly used. > — English (machine translation) (machine translation) - [Previous: 19.4](https://indike.org/pramana/in.bauddha.taisho.1767.19.4) - [Next: 19.6](https://indike.org/pramana/in.bauddha.taisho.1767.19.6) - [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.19.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.19.5](https://indike.org/pramana/in.bauddha.taisho.1767.19.5) · Pramāṇa