[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) › 2.17 # 大般涅槃經疏 2.17 大般涅槃經疏 2.17 - **Language:** Classical Chinese ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1767.2.17) 從「娑羅雙樹」去，大段第三，結召請。中二：初結眾集、次結瑞相。瑞本集眾，眾既已集，瑞亦隨竟，故須兩結。初結眾集，又為二：先明其處不可思議、次明其人不可思議。初文者，三十二由旬能容五十二眾，長旛大蓋人無妨閡供具無傷。又鍼鋒微塵容無邊身已不思議，況受四方十方微塵無邊身菩薩。復有幾許眷屬供具，人無障閡具無損傷。此是處不思議。次人為四：初、從「十方」下，結他方眾。集在鍼鋒及閻浮者，結此土眾集在雙樹。此是人不可思議。二、簡應集不集、不應集而集。應集即迦葉等三眾，不應集毒蟲、惡人、惡鬼等三眾。此明集不集俱不可思議。三、明眾集利益。謂集不集眾等起慈心，集不集處等皆嚴淨。羅那婆神者是集眾，三千大千眾生是不集眾。又揀除慈不慈。不慈者，一闡提是，不生慈心。慈不慈者皆不思議。從「爾時三千世界以佛力故」下，重明處。三千是眾集處，十方世界是不集處，等皆嚴淨如極樂土，故言十方亦復如是。以眾集故，致此利益。不集處、不集眾、不發心尚不思議，況復如來示生示滅寧可思議？此是結眾集竟。次從「如來面門」下，結瑞相竟。從前至此總有九瑞，共成三意，但作一收。所以然者，聲光及風皆從口出。若收光入口，風聲例然，收聲則息教。疑者問誰，此表師去。收光則息照，三障闇於道、三業善不生，此表主去。收風則息神變，顛倒無由得轉，此表親去。大眾見一解三，見收聲入口，知必失師，是故嗚呼而哭。唱言不受人天供養，此哭失由，悲無法食。見收光入口知必失主，是故哭言聖慧日光從今永滅，三障誰除、三善誰發。見收風入口知必失親，是故哭言法船沈沒，誰破無明此岸度到涅槃彼岸。三種之哭，哭主、親、師。嗚呼是意慟，號哭是口哀，戰動是身苦，三業悲戀乃至於此。 > From the passage on "between the twin śāla trees" onward is the third major section: the conclusion of the summons and requests. In it are two parts: first, concluding the gathering of the assembly; second, concluding the auspicious omens. The omens originally gathered the assembly; since the assembly has already gathered, the omens are also concluded accordingly, hence the need for both conclusions. First, concluding the gathering of the assembly has two parts: first, clarifying that the place is inconceivable; second, clarifying that the persons are inconceivable. The first passage: thirty-two yojanas can accommodate fifty-two assemblies, with long banners and large canopies without obstructing anyone, and offering implements undamaged. Furthermore, a needle-point or a speck of dust accommodating the Boundless Body is already inconceivable; how much more so accommodating the Bodhisattvas of Boundless Body from the dust motes of the four directions and ten directions! Moreover, there are so many retinues and offering implements, yet the people are unobstructed and the implements undamaged. This is the inconceivability of the place. Next, regarding the persons, there are four points: First, from "the ten directions" onward concludes the assemblies of other directions. Those gathered on the needle-point and in Jambudvīpa concludes the assembly of this land gathered at the Twin Trees. This is the inconceivability of the persons. Second, distinguishing between those who should have gathered but did not, and those who should not have gathered but did. Those who should have gathered are the three assemblies of Kāśyapa and others; those who should not have gathered are the three assemblies of poisonous insects, evil people, evil ghosts, and so forth. This clarifies that both gathering and not gathering are inconceivable. Third, clarifying the benefits of the assembly's gathering. That is, the gathered and ungathered assemblies equally give rise to the mind of loving-kindness, and the gathered and ungathered places are equally adorned and purified. The deity Raṇapa is of the gathered assembly; the sentient beings of the trichiliocosm are of the ungathered assembly. Furthermore, distinguishing between loving-kindness and non-loving-kindness: those without loving-kindness are the icchantikas, who do not give rise to the mind of loving-kindness. Both those with loving-kindness and those without are inconceivable. From "At that time, the trichiliocosm, through the Buddha's power" onward, the place is explained again. The three thousand worlds are the place where the assembly gathered; the worlds of the ten directions are the places where they did not gather; all are equally adorned and purified like the Land of Utmost Bliss, hence it says "the ten directions were also like this." Because the assembly gathered, it brought about this benefit. If the ungathered places, the ungathered assemblies, and those who do not generate the resolve are still inconceivable, how much more so the Tathāgata's manifestation of birth and manifestation of extinction—how could they be conceivable? This concludes the gathering of the assembly. Next, from "the Tathāgata's face and mouth" onward concludes the auspicious omens. From the beginning up to this point there are nine omens in total, which together fulfill three purposes, but are gathered together in a single withdrawal. The reason for this is that the sound, light, and wind all came forth from the mouth. If the light is drawn back into the mouth, the wind and sound follow suit: withdrawing the sound brings an end to teaching—whom should doubters ask? This signifies the departure of the Teacher. Withdrawing the light brings an end to illumination—the three obstructions darken the Path, and the wholesome deeds of the three karmas do not arise. This signifies the departure of the Lord. Withdrawing the wind brings an end to spiritual transformations—perversions have no means to be overturned. This signifies the departure of the Kin. The great assembly, seeing one, understood all three. Seeing the sound drawn back into the mouth, they knew they would surely lose their Teacher; therefore they wailed and wept. Crying out that he would not accept the offerings of humans and gods, this wept for the loss of their support, grieving over the absence of Dharma food. Seeing the light drawn back into the mouth, they knew they would surely lose their Lord; therefore they wept and said that the sunlight of holy wisdom would be extinguished forever from now on—who will eliminate the three obstructions, and who will arouse the three wholesome states? Seeing the wind drawn back into the mouth, they knew they would surely lose their Kin; therefore they wept and said that the Dharma boat was sinking—who will break through the shore of ignorance and ferry across to the other shore of nirvāṇa? The three kinds of weeping mourn the Lord, the Kin, and the Teacher. Wailing is sorrow of the mind; weeping aloud is grief of the mouth; trembling is suffering of the body. The grief and longing of the three karmas reached such an extreme. > — English (machine translation) (machine translation) - [Previous: 2.16](https://indike.org/pramana/in.bauddha.taisho.1767.2.16) - [Next: 2.18](https://indike.org/pramana/in.bauddha.taisho.1767.2.18) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1767.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.2.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.2.17](https://indike.org/pramana/in.bauddha.taisho.1767.2.17) · Pramāṇa