[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) › 22.24 # 大般涅槃經疏 22.24 大般涅槃經疏 22.24 - **Language:** Classical Chinese ### [22.24](https://indike.org/pramana/in.bauddha.taisho.1767.22.24) 釋第八功德，有三：標、釋、結。初如文。次釋中有九事，文為二：先明功德、後論義。初為二：先列九事章門、後次第釋。列章門，如文。釋初除斷五事，即是五陰，而菩薩實未全除五陰，而復不為陰之所蓋。初釋陰中二：先總釋、次別釋。初總言陰蓋及重擔等。「雖見陰」下，第二別釋色陰。五根五塵以為十色，皆是因緣，故言無性。受有百八，有二釋：一云受陰之中無百八語，但行陰中有諸煩惱九十八使及以十纏，足為百八。二依《釋論》只受陰中自有百八。通約六根，一根有三即成十八，就一根中復有善不善即成三十六，復約三世，合成百八。「云何遠離」下，釋第二章門，謂離五見。又云因是五見生六十二，兩解：一云合我邊二種為六十二，我見有五十六，邊見有六。我見五十六者，欲界五陰各有即離四見為二十，色界亦爾為四十，無色但有四心各四見為十六，足前為五十六。邊見有六者，三界各有斷常為六。二云但結邊見為六十二，不論身見。約三世辯，現在有我無我四見，約五陰為二十，未來邊無邊為二十，過去如去不如去為二十，即有六十。俱不離斷常，以斷常足為六十二。《中論．觀涅槃品》明佛滅度後依佛起於斷常二見，約過去未來，不明現在；計如來如去不如去，約五陰為二十，常無常為二十，未來邊無邊為二十，斷常足之為六十二。「云何成就」下，釋第三章，成就六念。與〈梵行品〉同，但小不次第。「云何修習」下，釋第四章，即修習五定，前是四禪，後是般若。知定即初禪，以有覺觀故。寂定即二禪，無覺觀故，亦名聖默然，故名為寂。受快樂即三禪，樂受極故。無樂定即四禪，已斷苦樂，是捨受故。首楞嚴者，自有通別。通則亘於十地乃至地前，別則於十地中更修百八三昧方得此定。「云何守護」下，釋第五章門，謂護菩提之心，隨所修善皆菩提行。有法、譬、合。「云何親近」下，釋第六章，即四無量心。「云何信順」下，釋第七章門，即是一乘，一乘為實。《法華》云「唯此一事實，餘二則非真。」「云何心善」下，釋第八章門。心慧異者，二解。一冶城云：緣俗諦心無復貪恚，是心解脫；緣真諦心無復無知，是慧解脫。二云：斷貪恚等故心解脫，斷除無明故慧解脫，引論云「煩惱趣心，無明趣慧。」「云何慧善解脫」下，釋第九章門，如上釋。所言因慧解脫昔所不聞等三句者，二解：一云聞即天耳，見即天眼，至即身通。二云九地為聞，見佛性十地為眼。見佛性具足明了，今因慧解脫至第九地，是不聞而聞；因九地至十地，即不見而見；因十地至佛地，為不至而至。 > Explaining the eighth virtue has three parts: stating, explaining, and concluding. The first is as in the text. Next, in the explanation there are nine matters, and the text has two parts: first, clarifying the virtues; second, debating the doctrine. The first has two parts: first, listing the headings of the nine matters; second, explaining them in sequence. Listing the headings is as in the text. Explaining the first, eradicating and severing the five matters: these are precisely the five aggregates; yet the bodhisattva has in reality not completely eradicated the five aggregates, while also not being covered by the aggregates. In the initial explanation of the aggregates there are two parts: first, a general explanation; second, a specific explanation. First, speaking generally of the cover of the aggregates, the heavy burden, and so forth. From "Although seeing the aggregate..." onward, second, is specifically explaining the form aggregate. The five sense organs and five sense objects are taken as the ten kinds of form; all are causal conditions, and therefore they are said to have no self-nature. For sensation having one hundred and eight \[kinds\], there are two explanations: one says that within the sensation aggregate there is no mention of one hundred and eight, but only that within the formations aggregate there are the defilements of the ninety-eight proclivities and ten entanglements, which together make one hundred and eight. The second, relying on the Treatise, is that within the sensation aggregate itself there are naturally one hundred and eight. Broadly based on the six sense organs, each organ has three, which makes eighteen; within one organ there are again wholesome and unwholesome, which makes thirty-six; further applying this to the three times, they combine to make one hundred and eight. From "How does one stay far away..." onward explains the second heading, namely distancing oneself from the five views. Furthermore, it says that based on these five views, sixty-two arise. There are two explanations: one says combining the two kinds, the self and the extremes, makes sixty-two: of views of self there are fifty-six, and of extreme views there are six. For the fifty-six views of self: the five aggregates of the desire realm each have four views of identity and difference, making twenty; the form realm is also like this, making forty; the formless realm has only four minds, each with four views, making sixteen; adding these to the former makes fifty-six. For extreme views having six: the three realms each have annihilation and permanence, making six. The second says it only concludes the extreme views as sixty-two, without discussing the view of self. Distinguishing them according to the three times: in the present there are four views of self and non-self, which based on the five aggregates make twenty; in the future, finite and infinite make twenty; in the past, having gone or not having gone make twenty—thus there are sixty. All are not separate from annihilation and permanence; using annihilation and permanence to supplement them makes sixty-two. The "Examination of Nirvāṇa" chapter in the Madhyamakaśāstra explains that after the Buddha's extinction, one gives rise to the two views of annihilation and permanence based on the Buddha, which is according to past and future, without clarifying the present; conceptualizing the Tathāgata as having gone or not having gone, based on the five aggregates makes twenty; permanent and impermanent make twenty; future finite and infinite make twenty; annihilation and permanence supplement them to make sixty-two. From "How does one accomplish..." onward explains the third chapter, accomplishing the six recollections. It is the same as the "Brahmacarya Chapter", only slightly out of sequence. From "How does one cultivate..." onward explains the fourth chapter, namely cultivating the five concentrations: the former are the four dhyānas, and the latter is prajñā. The concentration of knowing is the first dhyāna, because it has thought and examination. The peaceful concentration is the second dhyāna, because it lacks thought and examination; it is also named noble silence, and hence is called peaceful. Experiencing bliss is the third dhyāna, because pleasant feeling is supreme. The concentration without bliss is the fourth dhyāna, having already severed pleasure and pain, being neutral feeling. As for the śūraṅgama, it naturally has general and specific senses: the general extends from the ten grounds down to before the grounds; the specific means that within the ten grounds one further cultivates the one hundred and eight samādhis before obtaining this concentration. From "How does one protect..." onward explains the fifth heading, namely protecting the mind of bodhi: whatever good one cultivates are all bodhi practices. There are the doctrinal statement, simile, and application. From "How does one draw near..." onward explains the sixth chapter, which is the four immeasurables. From "How does one faithfully accord..." onward explains the seventh heading, which is the One Vehicle, the One Vehicle being the real. The Lotus Sūtra says: "Only this one matter is real; the other two are not true." From "How is the mind well..." onward explains the eighth heading. For the difference between mind and wisdom, there are two explanations. First, Yěchéng says: the mind directed toward conventional truth is no longer subject to greed or anger—this is liberation of mind; the mind directed toward ultimate truth is no longer subject to ignorance—this is liberation through wisdom. Second, it says: severing greed, anger, and so forth is liberation of mind; severing ignorance is liberation through wisdom; citing the treatise, "Defilements pertain to the mind, and ignorance pertains to wisdom." From "How is wisdom well liberated..." onward explains the ninth heading, as explained above. Regarding the three phrases of "hearing what was not heard in the past" through liberation of wisdom, there are two explanations: one says hearing is the divine ear, seeing is the divine eye, and arriving is the supernatural power of the body. The second says the ninth ground is hearing, and seeing the buddhadhātu at the tenth ground is the eye. Seeing the buddhadhātu completely and clearly: now due to liberation of wisdom one reaches the ninth ground, which is hearing without hearing; due to the ninth ground one reaches the tenth ground, which is seeing without seeing; due to the tenth ground one reaches the Buddha ground, which is arriving without arriving. > — English (machine translation) (machine translation) - [Previous: 22.23](https://indike.org/pramana/in.bauddha.taisho.1767.22.23) - [Next: 22.25](https://indike.org/pramana/in.bauddha.taisho.1767.22.25) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.1767.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.22.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.22.24](https://indike.org/pramana/in.bauddha.taisho.1767.22.24) · Pramāṇa