[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) › 21.16 # 大般涅槃經疏 21.16 大般涅槃經疏 21.16 - **Language:** Classical Chinese ### [21.16](https://indike.org/pramana/in.bauddha.taisho.1767.21.16) 「如佛上說」下，第二德王更請答上果問者，前問既遠，故重牒之。就上第二雙問因緣中，先雙答因果、次別答因果。別答中如來既廣答因竟，今德王更騰果問。文為二：先騰果問；「爾時佛讚」下，第二如來答。又二：一歎問、二正答。初但歎問，即有二意：一歎其有憶持不忘。既經長時，猶憶前問，能請佛答，故是得念總持之力。二者此涅槃中多有所含，汝今併欲而總持之，是故復云得念總持。「如世人言」下，第二正答，又二：一者舉大小相對，是就相待義答；二者就絕待義答其大涅槃問。初明相待，即有十對。絕待義者，如下文中「譬如虛空，不因小空名為大空。涅槃亦爾，不因小相名為大相。」就相待中，先舉十對以為十譬、次合。合中為兩：先總合、次別舉譬帖合。總合又兩：先列大小兩章門；次「云何涅槃」下，釋兩章，先釋小、次釋大。初釋小又二：先舉五事少分有滅苦之義，名為涅槃，非大涅槃。「若凡夫人」下，第二舉斷伏之滅名為涅槃。先出凡聖兩章門。次釋中二：先釋、次釋成。初從「或因世俗」下，釋上凡夫。「或因聖道」下，釋上聲聞。世俗即是外道得禪伏惑之人，聖道即是小乘斷惑之人。「何以故」下，二釋成上兩。還生煩惱，即釋凡夫。有習氣者，即釋小乘。次文中具出習氣之義。通論十使皆有習氣，如舍利難陀畢陵伽等（云云），今偏就我見明習。無我無樂唯有常淨。無我樂者，此是與其常淨，奪則皆無常樂我淨。「常樂我淨」下，此三句合十二字，釋上大涅槃章門。「善男子譬如」下，第二舉譬帖合。上有十譬，今但別合七，餘三則兼合。王、城、地三事共一合，此三事相兼，王即有城，城即有地，義勢相隨。人天又共合。於別合中，先合海、次合河、三合山。摩訶那伽鉢建提者，《大論》云「大龍大象，天中力士。」梁武翻為極牡。「隨小王」下，第四併合三譬，大王、大城等也。「四種兵」下，第五合前第七眾生、大眾生譬。「若有人能」下，六併合前人大人、天大天兩譬。「普示眾生一實」下，七合前有道、大道。 > From "As the Buddha stated above" downward is the second part, where the King of Virtue requests once more an answer to the earlier question regarding the fruit; because the previous question was distant, he reiterates it here. In the second part above on the paired questions regarding causes and conditions, first there was a paired answer on cause and fruit, and next a separate answer on cause and fruit. In the separate answer, after the Tathāgata broadly finished answering regarding the cause, now the King of Virtue presents again the question on the fruit. The text has two parts: first, he presents the question on the fruit; from "At that time the Buddha praised" downward is the second part, the Tathāgata's answer. This also has two parts: first, praising the question; second, the direct answer. First, the praise of the question contains two intentions: first, praising his ability to remember and retain without forgetting. Even after a long time, he still remembers the previous question and can request the Buddha to answer; this is the power of attaining mindfulness and dhāraṇī. Second, in this nirvāṇa much is contained, and now you wish to retain all of it together; therefore it again says "attaining mindfulness and dhāraṇī." From "As worldly people say" downward is the second part, the direct answer, which also has two parts: first, raising the contrast between the great and the small, which answers in terms of relative dependence (saṃketa); second, answering his question about the great nirvāṇa in terms of absolute transcendence (atyanta). First, clarifying relative dependence has ten pairs. As for the meaning of absolute transcendence, it is as the subsequent text states: "Just as space is not called great space because of small space; nirvāṇa is likewise: it is not called great characteristics because of small characteristics." Within relative dependence, it first raises ten pairs as ten parables, and next applies them. In the application there are two parts: first, the general application; second, separately raising the parables to match and apply them. The general application also has two parts: first, listing the two chapter headings of "great" and "small"; next, from "What is nirvāṇa?" downward, explaining the two headings, first explaining the small, and next explaining the great. First, explaining the small also has two parts: first, raising five matters that partially have the meaning of extinguishing suffering and are called nirvāṇa, but are not the great nirvāṇa. From "If an ordinary person" downward is the second part, raising the extinction of severing and subduing as being called nirvāṇa. It first sets out the two chapter headings of ordinary persons and noble ones. Next, in the explanation there are two parts: first the explanation, and next explaining and establishing it. First, from "Or by worldly..." downward explains the ordinary persons above. From "Or by the noble path..." downward explains the śrāvakas above. "Worldly" refers to externalists who attain dhyāna and subdue afflictions; "noble path" refers to Hinayāna practitioners who sever afflictions. From "Why is this?" downward, the second part explains and establishes the above two. "Again generating afflictions" explains the ordinary persons. "Having latent traces (vāsanā)" explains the Hinayāna. Next, the text fully sets forth the meaning of latent traces. Speaking generally, all ten fetters have latent traces, as in the cases of Śāriputra, Nanda, Pilindavatsa, etc. (and so forth); here it specifically explains the traces in terms of the view of self. "Without self and without bliss, only having permanence and purity": "without self and bliss" is granting them permanence and purity; if negated, then all are devoid of permanence, bliss, self, and purity. From "Permanence, bliss, self, and purity" downward, these three phrases total twelve characters, explaining the chapter heading of the great nirvāṇa above. From "Good man, for example..." downward is the second part, raising the parables to match and apply them. Above there were ten parables; here it separately applies only seven, and the remaining three are combined. The three matters of the king, the city, and the earth share one single application; these three matters are mutually inclusive: a king has a city, and a city has land, their conceptual import accompanying one another. Human and deva are also combined in one application. Among the separate applications: first is the application of the ocean, second the application of the river, and third the application of the mountain. As for mahānāgaprakāṇḍa (摩訶那伽鉢建提), the Dàzhìdù lùn says: "A great dragon, a great elephant, a champion among devas." Emperor Wu of Liang translated it as "supreme male." From "Subordinate to a minor king" downward is the fourth, combining the application of the three parables of the great king, the great city, etc. From "The fourfold army" downward is the fifth, applying the previous seventh parable of sentient beings and great sentient beings. From "If there is a person who can..." downward is the sixth, combining the previous two parables of the person/great person and deva/great deva. From "Universally showing sentient beings the one reality" downward is the seventh, applying the previous parable of having a path and the great path. > — English (machine translation) (machine translation) - [Previous: 21.15](https://indike.org/pramana/in.bauddha.taisho.1767.21.15) - [Next: 21.17](https://indike.org/pramana/in.bauddha.taisho.1767.21.17) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.1767.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.21.16) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.80.62) — Classical Chinese - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.21.71) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.21.16](https://indike.org/pramana/in.bauddha.taisho.1767.21.16) · Pramāṇa