[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) › 24.12 # 大般涅槃經疏 24.12 大般涅槃經疏 24.12 - **Language:** Classical Chinese ### [24.12](https://indike.org/pramana/in.bauddha.taisho.1767.24.12) 「爾時師子」下，答第五問，先騰上兩問、後作兩答以答前問。答文為二：初唱十章；後解釋其八是八大人覺屬自行，後兩章是化他。八覺是小乘名教，云何是菩薩行？一解云：法門無定，在大即大。二解云：只八大人，自行為小；復有化他，故得是大。今明以大涅槃心修，即異小乘。「師子吼」下，第二解釋十法。有五番：初番有問答。答但以少欲知足共為一解，以義相帶故；餘者各解。就初釋少欲知足，復數番：初約善惡共解。後「有少欲」下，約小大共解。文為四句：初句少欲是須陀洹。前云少欲知足為善，今釋不少欲不知足為善。《法華》云「得少便為足」，自保守小謂是為足。今釋少欲是須陀洹，知足是中乘，皆是保非為極少欲知足，即知四果最極。對菩薩不少欲不知足，菩薩上求佛果無窮故不知足，下化無窮復不知足。餘如文。第八釋解脫。即是無上涅槃者，二解：靈味令正翻涅槃為解脫。此明涅槃與解脫異。開善云：涅槃翻滅度，解脫翻無累。觀師云：涅槃與解脫同是斷德，因滅煩惱故得解脫，得解脫故得大涅槃，即是不異。又云四暴河者，即前三漏長有見暴河，即通覽三界見為見暴河。「復次出家之人」下，第二番，約出家人釋十法。但有八文，前合少欲知足、後但釋解脫，不明涅槃，是故略耳。四樂者，大樂即出家人樂，應是戒樂；寂靜即禪定樂；永滅即智慧斷惑樂；畢竟即菩薩樂。四精進即四正勤。「復次菩薩」下，第三番，據菩薩釋十法。但有九者，菩薩以涅槃心修，故不說之。隨順天行為正定者，此明天行以定為體。今寄一並，若正定隨順天行，天行遂以定為體；應身隨順眾生，眾生應以應身為體。今明天行是理，以理為本，故言正定。「復次夫少欲者」下，第四番解十法，文亦可解。八解脫為正定者，數人云：八解脫以定為體。論人：八解脫以慧為體。私云：皆不爾（云云）。「復次善男子」下，第五番，但解九。五種樂者，河西云：一因樂、受樂、斷樂、遠離樂、菩薩樂。因樂者，因內外緣得樂。受樂者，從內外緣，身得增長、心得安隱，名為受樂。修習聖道斷除諸受，令道增長，名斷受樂。永離煩惱，身心無患，名遠離樂。以常樂故，名菩薩樂。五樂皆從淺至深，出《菩薩地經》。 > From "At that time, Siṃhanāda..." below answers the fifth question. First, it brings up the preceding two questions, and then it provides two answers to address them. The text of the answer has two parts: first, it recites the ten topics; second, it explains them. The first eight are the eight awarenesses of great beings, belonging to personal cultivation; the latter two topics pertain to transforming others. The eight awarenesses are doctrinal teachings of the Hinayana; why are they the practices of a bodhisattva? One interpretation states: Dharma methods have no fixed nature; within the Great \[Vehicle\], they are great. A second interpretation states: taken merely as the eight \[awarenesses of\] great beings, personal cultivation is Hinayana; but because there is also transforming others, they qualify as great. Now it is clarified that cultivating them with the mind of great nirvāṇa is precisely what differs from the Hinayana. From "Siṃhanāda..." below is the second part, explaining the ten dharmas. There are five rounds. The first round has a question and answer. In the answer, few desires and contentment are combined into a single explanation because their meanings are mutually linked; the rest are explained individually. In initially explaining few desires and contentment, there are several turns. First, they are explained jointly in terms of good and evil. Next, from "There are few desires..." below, they are explained jointly in terms of the small and the great. The text forms four propositions: the first proposition, few desires, is the srotāpanna. Earlier, few desires and contentment were called good; here, not having few desires and not being contented are explained as good. The Lotus Sūtra says, "Gaining a little, they take it as sufficient"; clinging to and protecting the small, they consider this to be sufficient. Here it is explained that few desires is the srotāpanna and contentment is the intermediate vehicle; both cling to what is imperfect as the ultimate of few desires and contentment, recognizing the four fruitions as the most supreme. In contrast, for a bodhisattva, there are not few desires and there is no contentment: because a bodhisattva seeks the Buddha fruit above without limit, they are not contented; and because they transform \[beings\] below without limit, they are likewise not contented. The rest is as in the text. The eighth explains liberation. As for "which is unsurpassed nirvāṇa," there are two explanations. Lingwei and Lingzheng translate nirvāṇa as liberation; this clarifies that nirvāṇa and liberation are distinct. Kaishan says: "Nirvāṇa is translated as 'extinction and crossing over'; liberation is translated as 'freedom from encumbrance.'" Master Guan says: "Nirvāṇa and liberation are both the virtue of elimination; because of the extinction of afflictions, one attains liberation, and because one attains liberation, one attains great nirvāṇa; thus they are not different." It also says "the four violent torrents"; these are the previous three outflows with the addition of the violent torrent of views, which broadly encompasses the views of the three realms as the violent torrent of views. From "Furthermore, one who has left household life..." below is the second round, explaining the ten dharmas with reference to renunciants. There are only eight passages: the former combines few desires with contentment, and the latter only explains liberation without explaining nirvāṇa; hence it is abbreviated. The four joys are: great joy, which is the joy of a renunciant, corresponding to the joy of morality; tranquility, which is the joy of dhyāna concentration; eternal cessation, which is the joy of wisdom severing afflictions; and ultimate, which is the joy of a bodhisattva. The four diligences are the four right exertions. From "Furthermore, a bodhisattva..." below is the third round, explaining the ten dharmas based on a bodhisattva. That there are only nine is because a bodhisattva cultivates with the mind of nirvāṇa, and therefore it is not mentioned. As for "complying with heavenly practice is right concentration," this clarifies that heavenly practice takes concentration as its essence. Here, to draw an analogy: if right concentration complies with heavenly practice and heavenly practice consequently takes concentration as its essence, then when the response body complies with sentient beings, sentient beings should take the response body as their essence. Here it is clarified that heavenly practice is principle, and takes principle as its fundamental; hence it is called right concentration. From "Furthermore, as for having few desires..." below is the fourth round explaining the ten dharmas; the text is also self-explanatory. As for the eight liberations being right concentration, the Abhidharmikas say: the eight liberations take concentration as their essence. The Treatise masters say: the eight liberations take wisdom as their essence. In private opinion: neither is so (and so forth). From "Furthermore, good man..." below is the fifth round, which explains only nine. As for the five kinds of joy, Hexi says: (1) causal joy, (2) receptive joy, (3) elimination joy, (4) detachment joy, and (5) bodhisattva joy. "Causal joy" means obtaining joy by cause of internal and external conditions. "Receptive joy" means that through internal and external conditions, the body grows and the mind finds peace, which is called receptive joy. Cultivating the noble path to sever all feelings and make the path grow is called the joy of eliminating feeling. Being eternally detached from afflictions, so that body and mind have no affliction, is called detachment joy. Because of eternal bliss, it is called bodhisattva joy. The five joys all proceed from the shallow to the deep, and originate in the Bodhisattvabhūmi Sūtra. > — English (machine translation) (machine translation) - [Previous: 24.11](https://indike.org/pramana/in.bauddha.taisho.1767.24.11) - [Next: 24.13](https://indike.org/pramana/in.bauddha.taisho.1767.24.13) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.1767.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.24.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.24.12](https://indike.org/pramana/in.bauddha.taisho.1767.24.12) · Pramāṇa