[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) › 23.23 # 大般涅槃經疏 23.23 大般涅槃經疏 23.23 - **Language:** Classical Chinese ### [23.23](https://indike.org/pramana/in.bauddha.taisho.1767.23.23) 「師子吼白佛」下，第四正問。凡發六問，但為兩意：前三問問法、後三問問人。初三問者，舊解：初一問果性、次問因性、後雙問因果性。觀師云：此與文不相應，直依文者，初問佛性體、次問佛性義、後問佛性名。河西意亦爾。今將後人來問前法，初問理佛性體、次問分佛性義、後問究竟佛性名。「若一切眾生」下，問見不見人。初問，問不見性人；後兩問，問見性人。於中又二：初問何法有了不了、次問何眼有了不了。法據性體，眼約性用。佛答為兩：初歎問、次正答。歎問又兩：初歎、次論義。初歎又二：初歎二莊嚴、次歎解六義。汝自解六，為他故問。歎六義中，歎初後各二，中兩則略。「師子吼」下，第二論義，兩番問答。初問如文。答中為四：前三就勝劣義解，智莊嚴勝於福德；後一就平等解。有云：初番以空解為智慧、有解為福德。十地為智、五度為福，直言般若即是有中智慧，故屬福德；若識波羅蜜即是空解，屬智慧。次番又取九住已還為福德，十住及佛屬智慧。後以果地為智慧，因中為福德。此就法體相望，如此勝劣。若此土則福勝慧，若淨土慧勝福。令樹出衣食，但企尚智慧，故言慧勝耳。篤論，具足者善也。今明三番，應約三教而分別之。十地發真破無明故是智慧者，此別教意。十住菩薩與佛同為智慧者，通教意。因中為福果上為智者，六度因中都不斷惑故是福德，佛斷惑故是智慧。而文云常住者，此非全是六度菩薩。若消此文，應云利根人於三藏中宜聞常住，聞即得解，如初轉法輪時八萬天子得無生忍。最下既然，例餘亦爾。乃是密教意，但差別不定，不可執一。「汝今具足」下，就平等答，故云「汝之與我各具二莊嚴，故能問能答。」寧非平等無差別義？今謂此釋似約圓教。 > From 'Siṃhanāda addressed the Buddha' onward is the fourth part, formally asking questions. In all, six questions are raised, but they have only two purposes: the first three questions ask about the Dharma, and the latter three questions ask about persons. Regarding the first three questions, an older interpretation says: the first asks about the nature of fruition, the next asks about the causal nature, and the last asks jointly about the nature of cause and fruition. Master Guān says: This does not correspond with the text; directly relying on the text, the first asks about the essence of buddhadhātu, the next asks about the meaning of buddhadhātu, and the last asks about the name of buddhadhātu. The intention of Héxī was also like this. Now, bringing the later persons to ask about the preceding Dharma: the first asks about the essence of buddhadhātu as principle, the next asks about the meaning of buddhadhātu as partial realization, and the last asks about the name of buddhadhātu as ultimate fruition. From 'If all sentient beings' onward asks about persons who see or do not see. The first question asks about persons who do not see the nature; the latter two questions ask about persons who see the nature. Within this, there are again two: first asking which dharma possesses clarity or lack of clarity, and next asking which eye possesses clarity or lack of clarity. Dharma relies on the essence of the nature, and eye relies on the function of the nature. The Buddha's answer has two parts: first praising the questions, and next formally answering. Praising the questions also has two parts: first praising, and next debating the meaning. Praising also has two parts: first praising the two adornments, and next praising the understanding of the six meanings: 'You yourself understand the six, yet ask for the sake of others.' Within praising the six meanings, he praises the first two and the last two, while the middle two are omitted. From 'Siṃhanāda' onward is the second part, debating the meaning, which consists of two rounds of question and answer. The initial question is as in the text. Within the answer, there are four points: the first three explain according to the meaning of superior and inferior—the adornment of wisdom is superior to merit; the last explains according to equality. Some say: In the first round, understanding emptiness is taken as wisdom, and understanding existence is taken as merit. The ten stages are wisdom, and the five pāramitās are merit; directly speaking of prajñā is wisdom within existence, hence it pertains to merit; if one recognizes pāramitā, that is the understanding of emptiness, pertaining to wisdom. The next round takes those up to the ninth dwelling and below as merit, while the tenth dwelling and Buddhahood pertain to wisdom. The last takes the stage of fruition as wisdom, and being on the causal path as merit. This is looking at the essences of the dharmas in relation to each other, with such superiority and inferiority. If in this land, merit is superior to wisdom; if in the pure land, wisdom is superior to merit. Causing trees to produce food and clothing, they only aspire to wisdom; hence it is said that wisdom is superior. In strict argument, possessing both fully is good. Now to explain the three rounds, one should distinguish them according to the three teachings: The ten stages manifesting the real and destroying fundamental ignorance being wisdom—this is the intention of the distinct teaching (bījaka/viśeṣa-śāsana). The bodhisattvas of the tenth dwelling and the Buddha being together considered wisdom—this is the intention of the shared teaching. Being merit on the causal path and wisdom at fruition—because during the cause of the six pāramitās delusions are not severed at all, it is merit; because the Buddha severs delusions, it is wisdom. Yet the text says 'eternally abiding'; these are not entirely bodhisattvas of the six pāramitās. If one interprets this text, one should say that people of sharp faculties within the Tripiṭaka are suitable to hear about eternal abiding, and upon hearing they immediately attain understanding, just as when the wheel of Dharma was first turned, eighty thousand devaputras attained the forbearance of non-arising. Since the lowest is like this, by analogy the rest are also like this. This is the intention of the esoteric teaching, but differences are not fixed, and one must not cling to just one. From 'You now fully possess' onward, he answers according to equality; hence he says: 'Both you and I each fully possess the two adornments, therefore being able to ask and able to answer.' How could this not be the meaning of equality without distinctions? Now I consider that this explanation seems to accord with the perfect teaching. > — English (machine translation) (machine translation) - [Previous: 23.22](https://indike.org/pramana/in.bauddha.taisho.1767.23.22) - [Next: 23.24](https://indike.org/pramana/in.bauddha.taisho.1767.23.24) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1767.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.23.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.23.23](https://indike.org/pramana/in.bauddha.taisho.1767.23.23) · Pramāṇa