[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) › 2.6 # 大般涅槃經疏 2.6 大般涅槃經疏 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1767.2.6) 次、「亦於晨朝」下，奉光召。但明奉召之時，即是見聞覺三召。「為欲闍毘」是順聲召。何者上文顯發密教，此云闍毘，如何融會？上出家眾直言顯發，此在家眾因事表理、藉財通法。闍毘，此言燒然。辦香木者，因然以顯不然，寄滅以明不滅，顯非滅非不滅。辦供獻食，因食以明不食，顯非食非不食。則方便得開密教獲願，是奉聲召。香木有種種莊嚴者，因滅明不滅，非滅非不滅。有種種妙法食，有三德六味。寶蓋寶座悉皆嚴好，此表慈悲弘濟。理中亦具種種法門。從「諸優婆塞各作是念」去，是順動召。上云為諸眾生調伏因緣，此中明檀攝眾生，令其調伏意同也。從「是優婆塞等皆已安住」去，是順光召。應蠲三障，今但生三業之善，並如文。次從「各各齎持」去，是獻供，亦成順召之文。次「三恒河眾」，文為三（云云）。所召為四，謂數、類、名、歎。初、三恒是數。次、「優婆夷」下是類，如上釋。三、「壽德」下，列三人名。以壽為德，即常等也。有人言：德鬘是勝鬘。勝鬘是王夫人類，不應在此。舍佉，是三十二卵之母。從「悉能堪任」去。是歎德。歎文為兩：一略歎上求下化、二廣歎上求下化。初堪任護持，即略歎上求。護者，護正法之教，如上守護大乘。持者，持於正法事理，如上敬重大乘乃至愛樂大乘。為度百千者，弘誓緣由。現為女身者，弘誓所作。故指此為略歎之文。次從「訶責家法」去，廣歎上求下化，還是廣於護持之意。於廣歎中三：先上求、次下化、三雙結上求下化。初、上求。文為二：初論事觀、次結成功德。事觀為二：初標事境、次出五門。初訶責家法者，即觀境也。若只以箕帚婦禮為家法者太局，若三界輪迴為家法者太奢。今以五陰為家法。果報卷局籠檻繫閉，凡愚之所保養，聖賢之所鄙棄，故言訶責。次「自觀己身」下，初是苦觀，四大相害諸蟲復啑，四大互殘身為苦藪。是身臭穢者，是不淨觀，即五種不淨也。貪欲縛者，薄皮覆之謂之為淨，纏著無已故名欲縛。死狥者，究竟不淨。九孔當流者，自相不淨。「如城」去，是空觀。瓦木土石假緣虛立，三毒惡鬼止住其中，外誑內諂是故名空。是身不堅者，是無我觀。是身無常者，是無常觀。麁細兩觀，如文。次從「寧以牛迹」去，結其功德。結其事觀合為七：一、舉譬結其事觀，觀知此身過患彌廣。次、舉三三昧結其事觀道理深微。因緣者事觀，即是內外推求檢不可得故空，空無陰相亦無空相，以無相故所以無作。《釋論》云「二乘緣真觀三三昧，菩薩緣實相觀三三昧（云云）。」三、舉大乘結其事觀，與修多羅合。四、舉能說結其上求不失下化事觀，即是教他之法。五、「護持」下，舉護持結其事觀，即是理觀不動本地。六、「毀訾」下，舉其訶毀之事迹也，即菩薩之本結其事觀是願力所為。七、結其事觀即是正觀，能壞生死。在文可見（云云）。此意咸是優婆塞章對治之門，男性剛直但論對治，女性愛染故備五門，五門同緣緣於實相，即事而理是妙對治。於菩薩章中是深樂大乘，守護大乘與上同也。雖現女身實是菩薩，是上安住大乘。次、從「善能隨順」去，歎下化德，如上釋（云云）。三、「以大莊嚴」去，雙結上求下化也。釋如上（云云）。亦於晨朝者，奉召也。「各相謂言」去，是順召。宜應者，宜順三召，獻供敬儀（云云）。 > Next, from "also at dawn" onward, they respond to the summons of light. Merely stating the time of receiving the summons implies the three summonses of seeing, hearing, and sensing. "Wishing to perform the cremation (jhapita)" complies with the summons of sound. Why so? The preceding text openly expounded the secret teaching, yet here it speaks of cremation—how are these harmonized? The preceding renunciant assembly directly spoke of expounding it openly; this lay assembly uses phenomenal events to express the principle, and relies on material goods to communicate the Dharma. Jhapita here means burning. Preparing fragrant firewood reveals non-burning by means of burning; it expresses non-extinction by relying on extinction, revealing neither extinction nor non-extinction. Preparing offerings and presenting food expresses non-eating by means of food, revealing neither eating nor non-eating. Then, the skillful means being opened, the secret teaching is realized as desired; this is responding to the summons of sound. That the fragrant firewood has various adornments: through extinction, it expresses non-extinction, neither extinction nor non-extinction. There are various wonderful foods of the Dharma, possessing the three virtues and the six tastes. The jeweled canopies and jeweled seats are all adorned and splendid; this signifies great friendliness and compassion broadly delivering \[sentient beings\]. Within the principle, various Dharma gates are also fully present. From "the upāsakas each had this thought" onward, this complies with the summons of the shaking. The preceding text spoke of the causes and conditions for taming sentient beings; here, explaining that giving gathers sentient beings to cause them to be tamed shares the same intent. From "these upāsakas had all already settled" onward, this complies with the summons of light. They ought to eliminate the three obstructions, but now they merely produce the goodness of the three karmas, all as in the text. Next, from "each carrying and holding" onward, this is presenting offerings, which also constitutes the text of complying with the summons. Next, "the assembly of three Ganges sands" has a text divided into three \[parts\] (and so on). Those summoned comprise four aspects, namely: number, category, names, and praise. First, "three Ganges" is the number. Next, from "upāsikā" onward is the category, explained as above. Third, from "Śrīdharmā (Shòudé)" onward, the names of three persons are listed. Taking longevity as virtue denotes permanence and the like. Some say: De-man (Mālyākāradharā) is Mallikā (Śrīmālā). Mallikā belongs to the category of queens and should not be here. Śākā was the mother of the thirty-two eggs. From "all were capable of bearing" onward, this is praising their virtues. The text of praise has two parts: first, a brief praise of seeking above and converting below; second, an extensive praise of seeking above and converting below. First, being capable of bearing and upholding is the brief praise of seeking above. "Guarding" means guarding the teaching of the correct Dharma, like guarding the Great Vehicle above. "Upholding" means upholding the phenomena and principle of the correct Dharma, like revering the Great Vehicle up to taking joy in the Great Vehicle above. "To deliver hundreds of thousands" is the motive for their great vows. "Manifesting in female bodies" is the accomplishment of their great vows. Therefore this is designated as the text of brief praise. Next, from "rebuking family ways" onward, it extensively praises seeking above and converting below, which is still the meaning of expanding upon guarding and upholding. Within the extensive praise there are three parts: first, seeking above; next, converting below; third, jointly concluding both seeking above and converting below. First, seeking above. The text has two parts: first, discussing phenomenal contemplation; next, concluding with the accomplishment of merit. The phenomenal contemplation has two parts: first, identifying the phenomenal object; next, presenting the five gates. First, "rebuking family ways" is the object of contemplation. If one takes only the broom and women's etiquette as family ways, it is too narrow; if one takes transmigration in the triple realm as family ways, it is too broad. Here, the five aggregates are taken as family ways. The confinement in the cage of retribution is what ordinary fools protect and cherish, but what sages and worthies despise and abandon; hence it is called "rebuking". Next, under "contemplating one's own body", first is the contemplation of suffering: the four great elements harm one another, and various parasites further gnaw at it; the four great elements mutually ravage, and the body is a thicket of suffering. "This body is foul and impure" is the contemplation of impurity, namely the five kinds of impurity. "Bound by greedy desire": covered with thin skin, it is deemed pure, yet clinging to it without cease is called being bound by desire. "Following into death" is the ultimate impurity. "Flowing from the nine apertures" is intrinsic impurity. From "like a city" onward is the contemplation of emptiness. Tiles, wood, earth, and stone are spuriously erected on provisional conditions; the evil ghosts of the three poisons reside within, deceiving outside and flattering inside, therefore it is called empty. "This body is not solid" is the contemplation of non-self. "This body is impermanent" is the contemplation of impermanence. The two contemplations, coarse and subtle, are as in the text. Next, from "rather with an ox's footprint" onward, it concludes their merit. Concluding their phenomenal contemplation comprises seven points: First, adducing an analogy to conclude their phenomenal contemplation, contemplating and knowing that the faults and afflictions of this body are exceedingly vast. Next, adducing the three samādhis to conclude that the principle of their phenomenal contemplation is profound and subtle. "Causes and conditions" is phenomenal contemplation: searching internally and externally, finding nothing obtainable, it is therefore empty; being empty, there are no marks of the aggregates nor marks of emptiness; because there are no marks, there is no action. The Mahāprajñāpāramitopadeśa says: "The two vehicles contemplate the three samādhis based on the real; bodhisattvas contemplate the three samādhis based on dharmatā (and so on)." Third, adducing the Great Vehicle to conclude that their phenomenal contemplation accords with the sūtras. Fourth, adducing ability to preach to conclude that their seeking above does not forfeit the phenomenal contemplation of converting below, which is the method for teaching others. Fifth, under "guarding and upholding", adducing guarding and upholding to conclude that their phenomenal contemplation is the contemplation of principle unmoving on the fundamental ground. Sixth, under "disparaging", adducing the trace of their rebuke: this is the bodhisattva's origin, concluding that their phenomenal contemplation is wrought by the power of vows. Seventh, concluding that their phenomenal contemplation is correct contemplation, capable of destroying birth and death. This can be seen in the text (and so on). This import entirely follows the gate of antidotes in the section on upāsakas: the male nature is rigid and upright, so it only discusses antidotes; the female nature is attached to love, so it provides all five gates; the five gates share the same object, taking dharmatā as their object; phenomena are themselves principle, which is the wonderful antidote. In the chapter on bodhisattvas, this is deeply delighting in the Great Vehicle; guarding the Great Vehicle is identical with the above. Although manifesting female bodies, they are truly bodhisattvas; this is settling in the Great Vehicle above. Next, from "skillful at complying" onward, it praises the virtue of converting below, explained as above (and so on). Third, from "with great adornment" onward, it jointly concludes both seeking above and converting below. The explanation is as above (and so on). "Also at dawn" means receiving the summons. From "each said to one another" onward, this is complying with the summons. "Should" means that they should comply with the three summonses and present offerings with reverent etiquette (and so on). > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.1767.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1767.2.7) - [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.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.2.6](https://indike.org/pramana/in.bauddha.taisho.1767.2.6) · Pramāṇa