[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) › 24.13 # 大般涅槃經疏 24.13 大般涅槃經疏 24.13 - **Language:** Classical Chinese ### [24.13](https://indike.org/pramana/in.bauddha.taisho.1767.24.13) 「善男子如汝所言」下，答第六問，先牒問、後正答。答為二：先答、後勸。初答又為兩：先明了與不了、次明眼見聞見。初了不了中有五番，最後釋一切覺者，一心三智照一諦三諦，名一切覺。十住亦得此覺，比佛猶昧故不了了；地前十住全不見性，是故不論了與不了。次眼見聞見中有兩番：初以十住為聞見，佛地為眼見。次番以九地已還為聞見，第十住為眼見。此中應作四句：第十住亦聞見亦眼見，九地已下但有聞見，佛地但有眼見，文中自出此之三句。若眾生聞不信者，非聞見非眼見（云云）。若十住與十地異者，非唯初住不見，十住亦不見，即是別位。若十住與十地同者，豈第十住見，初住亦見。今文云住，又復云地，故知此中住地不異，即是圓位。而簡九地是聞者，以其見不了了，抑之為聞；第十住勝，加之以眼。蓋是圓位得作此釋，餘位不得（云云）。 > From "Good man, as you have said..." below answers the sixth question. It first repeats the question, and then provides the direct answer. The answer has two parts: first the answer, and second the exhortation. The first answer also has two parts: first clarifying clear and unclear \[seeing\], and next clarifying seeing with the eyes and seeing through hearing. In the first part on clear and unclear, there are five rounds. The last explains "all-awakening": one mind with the three wisdoms illuminating one truth and the three truths is called all-awakening. The tenth abode also attains this awakening, yet compared to the Buddha it is still obscure, hence not fully clear; before the stages, the ten abodes do not see the nature at all, so clear and unclear are not discussed. Next, in seeing with the eyes and seeing through hearing, there are two rounds: the first takes the ten abodes as seeing through hearing and the Buddha stage as seeing with the eyes; the next round takes the ninth bhūmi and below as seeing through hearing and the tenth abode as seeing with the eyes. Here four propositions should be made: the tenth abode is both seeing through hearing and seeing with the eyes; from the ninth bhūmi down there is only seeing through hearing; the Buddha stage is only seeing with the eyes; the text itself provides these three propositions. If sentient beings hear and do not believe, it is neither seeing through hearing nor seeing with the eyes (and so forth). If the ten abodes are different from the ten bhūmis, then not only does the first abode not see, but the ten abodes do not see either, which is the distinctive stage. If the ten abodes are identical to the ten bhūmis, how could it be that only the tenth abode sees while the first abode also sees? Now the text mentions "abodes" and also mentions "bhūmis"; therefore we know that here abodes and bhūmis are not different, which is the perfect stage. And selecting the ninth bhūmi as "hearing" is because its seeing is not completely clear, so it is disparaged as hearing; the tenth abode is superior, so it is granted \[seeing with\] the eyes. It is because this is the perfect stage that such an interpretation can be made; other stages cannot (and so forth). > — English (machine translation) (machine translation) - [Previous: 24.12](https://indike.org/pramana/in.bauddha.taisho.1767.24.12) - [Next: 24.14](https://indike.org/pramana/in.bauddha.taisho.1767.24.14) - [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.24.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.24.13](https://indike.org/pramana/in.bauddha.taisho.1767.24.13) · Pramāṇa