[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) › 20.22 # 大般涅槃經疏 20.22 大般涅槃經疏 20.22 - **Language:** Classical Chinese ### [20.22](https://indike.org/pramana/in.bauddha.taisho.1767.20.22) 「世尊我今已解」下，第三無畏論義，為三：一請許、二論義、三請答德王之問。請許如文。二無畏論義，有三問答。領解問中又二：初問此生彼、次問彼利根，此兩相成，轉側為異。問：經說淨穢二土菩薩互有勝負，今云何通？答：若敵對相望，淨土則勝；若權實相望，若入實淨土勝、若入權穢土勝。次佛答：正答初問兼遣後問。偈有二十一行：為兩：初十行是止善、後十一行明行善。然淨土之業即菩提心，今論別行，乃是總別不異。三領解，如文。「是光明遍照」下，第三請答德王之問。上中已解為未悟者更請，先問、次佛答。問如文。佛答為二：先讚誡聽、次正答。答中先舉未至不至、次牒聞不聞。初又二：初標至不至章、次解釋。釋中意者，然德王初問有三種六種，佛說六喻及光瑞答不聞聞竟，次琉光論義已答不生生竟，今更重牒不至至爾。初聞不聞四句，上根已了；次不生生四句，中根又悟；今為下根釋不至至緣之所宜，故前後間出爾。就此四句，前兩句明涅槃有至不至，修道除惑則至、不爾不至。下兩句明生死有至不至、若修道背厭則不至、不爾則至。還重反覆，成上諸句。然此中解釋還須望前，前云不生不生即大涅槃，此言不至還是不生，更無別異。若爾，何以不同前明不至不至？答：為緣襌複。不至者，即是凡夫不能修習所以不至。不至至者，亦望前初出胎時名不生生，此中言不至至，於生死互舉一邊。至不至者，亦須望前。世諦死時名生不生，亦是互舉。至至亦須望前，前云生生不斷，此中還論生死，故與前同。次牒聞所不聞，又二：前列四章；次釋中但釋一句，前已釋竟不欲煩文。地人別分教證淺深之異，然今文意只是緣宜，宜作三說。但是悟有前後，非關法有淺深。何以故？語異義同故。 > From "World-Honoured One, I have now understood" below is the third \[section\], Abhayapradāna's discussion of doctrine, which has three \[parts\]: first, requesting permission; second, discussing doctrine; third, requesting an answer to King of Virtue's questions. Requesting permission is as in the text. Second, Abhayapradāna's discussion of doctrine has three questions and answers. In the question expressing understanding, there are also two \[parts\]: first, asking about going from here to be born there; next, asking about the sharp faculties of those \[beings\]. These two complement each other, with shifts in perspective making the distinction. Question: The sūtras state that the bodhisattvas of the pure and defiled lands each have their superiorities and inferiorities; how is this reconciled now? Answer: If considered in direct opposition, the pure land is superior; if considered in terms of the provisional and real, if entering the real, the pure land is superior; if entering the provisional, the defiled land is superior. Next, the Buddha's answer directly answers the first question while also disposing of the latter question. There are twenty-one lines of verse, divided into two \[parts\]: the first ten lines concern the goodness of cessation, and the following eleven lines explain the goodness of practice. However, the karma of the pure land is none other than the bodhicitta; now discussing specific practices is precisely that general and specific are not distinct. Third, expressing understanding is as in the text. > > From "This light shines universally" below is the third \[part\], requesting an answer to King of Virtue's questions. Those of superior and middling faculties having already understood, he requests again for those who have not yet awakened. First he asks, and next the Buddha answers. The question is as in the text. The Buddha's answer has two \[parts\]: first, praising and enjoining him to listen; next, the direct answer. In the answer, he first raises the unreached and reached, and next takes up hearing the unheard. The first also has two \[parts\]: first, presenting the section on reached and unreached; next, explaining it. The meaning of the explanation is that King of Virtue's initial question had three types and six types: after the Buddha spoke the six similes and the auspicious light in answering hearing the unheard, next after Vaiḍūryaprabha's discussion of doctrine had answered the unarisen arising, he now merely takes up again the unreached and reached. The first four phrases on hearing the unheard were already understood by those of superior faculties; the next four phrases on unarisen arising were awakened to by those of middling faculties; now, explaining the unreached and reached for those of lower faculties is what is appropriate for the conditions, and thus they emerged intermittently one after another. Regarding these four phrases, the first two phrases explain that nirvāṇa has reaching and not reaching: if one cultivates the path and eliminates afflictions, one reaches it; if not, one does not reach it. The lower two phrases explain that saṃsāra has reaching and not reaching: if one cultivates the path and turns away with revulsion, one does not reach it; if not, one reaches it. Turning back and forth again, they establish the previous phrases. However, the explanation here must still look back to what preceded: previously it was said that the non-arising of the unarisen is the great nirvāṇa; here saying "not reaching" is still "non-arising," with no difference. If so, why is it not the same as the previous explanation of "not reaching of the unreached"? Answer: It is a repetition for the sake of conditions. "Not reaching" is precisely that ordinary beings cannot practice and therefore do not reach it. "Reaching of the unreached" also looks back to the previous "at the time of first emerging from the womb it is called unarisen arising"; here saying "reaching of the unreached" takes up one side regarding saṃsāra. "Unreached of the reached" must also look back to what preceded: at the time of death in conventional truth it is called "unarisen of the arisen," which is also taking up one side. "Reaching of the reached" must also look back to what preceded: previously it said "uninterrupted arising of the arisen"; here it also discusses saṃsāra, so it is the same as before. Next, taking up "hearing what was unheard" also has two \[parts\]: first, laying out the four sections; next, in the explanation, only one phrase is explained, since having explained it completely before, he did not wish to burden the text. The Dilun masters separately distinguish the difference between shallowness and depth in teaching and realization; however, the intent of the present text is simply what is appropriate for conditions, so that it was suitable to make three expositions. It is merely that awakenings occur earlier or later, not that the Dharma itself has shallowness and depth. Why is this? Because the words differ while the meaning is identical. > — English (machine translation) (machine translation) - [Previous: 20.21](https://indike.org/pramana/in.bauddha.taisho.1767.20.21) - [Next: 20.23](https://indike.org/pramana/in.bauddha.taisho.1767.20.23) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1767.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.20.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.20.22](https://indike.org/pramana/in.bauddha.taisho.1767.20.22) · Pramāṇa