[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) › 20.5 # 大般涅槃經疏 20.5 大般涅槃經疏 20.5 - **Language:** Classical Chinese ### [20.5](https://indike.org/pramana/in.bauddha.taisho.1767.20.5) 就文為三：一佛明十功德、二高貴領解、三總結。初又二：一總唱十數、二別釋。初倡數為三：有對告、倡數、稱歎。初對告者，光明遍照論外化廣，高貴德王辨內行深。又光明是般若，高貴是法身，德王是解脫。解脫攝法故如王，般若理周故遍照，法性尊極故高貴，三德具足以目一人，從德名人，從人題品。次倡數者，直倡十數，不別列名，下別釋中一一出名。三稱歎者，河西云：梵本云希有奇特，鈍根小智聞則驚怪。翻者略希奇，但存九句。獨佛境界不與小共，言語道斷心行處滅，故不可思議。深無底故驚，廣無邊故怪。不真故非內，不假故非外。分別智所不知故非難，泥洹智所不洎故非易。無色故非相，無心故非非相。無去來今故非世法，無邊無中故無相貌。絕四離百故世間所無。 > Looking at the text, there are three parts: first, the Buddha clarifies the ten merits; second, High and Noble Comprehension; third, the general conclusion. The first further has two parts: first, generally proclaiming the number ten; second, distinct explanations. The initial proclamation of the number has three parts: the addressee, proclaiming the number, and praising. First, as for the addressee: All-Pervading Radiance treats external transformation as broad; Bodhisattva King of Virtues Most High and Noble discerns internal practice as deep. Furthermore, Radiance is prajñā, High and Noble is the dharmakāya, and King of Virtues is liberation. Liberation gathers all dharmas and is therefore like a king; prajñā encompasses the principle and is therefore all-pervading; the dharmatā is exalted and ultimate and is therefore high and noble. The three virtues are fully present to designate this one person; the person is named after the virtues, and the chapter is titled after the person. Next, as for proclaiming the number: he merely proclaims the number ten without listing their names separately; their names are given one by one in the distinct explanations below. Third, as for praising: Hexi states: The Sanskrit text reads "rare and extraordinary"; those of dull faculties and small wisdom hear it and are astonished. The translator omitted "rare and extraordinary", preserving only nine phrases. Being solely the realm of the Buddha, it is not shared with the Hinayana; the path of words is cut off, and the sphere of mental activity is extinguished; hence it is inconceivable. Because it is bottomlessly deep, they are startled; because it is boundlessly vast, they marvel. Because it is not real, it is not internal; because it is not provisional, it is not external. Because it is not known by discriminating wisdom, it is not difficult; because nirvāṇa-wisdom cannot reach it, it is not easy. Because it has no form, it is not characteristic; because it has no mind, it is not non-characteristic. Because it lacks past, future, and present, it is not a worldly dharma; because it has neither boundary nor center, it lacks appearance. Severing the four \[propositions\] and departing from the hundred \[negations\], it does not exist in the world. > — English (machine translation) (machine translation) - [Previous: 20.4](https://indike.org/pramana/in.bauddha.taisho.1767.20.4) - [Next: 20.6](https://indike.org/pramana/in.bauddha.taisho.1767.20.6) - [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.20.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.20.5](https://indike.org/pramana/in.bauddha.taisho.1767.20.5) · Pramāṇa