[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) › 24.8 # 大般涅槃經疏 24.8 大般涅槃經疏 24.8 - **Language:** Classical Chinese ### [24.8](https://indike.org/pramana/in.bauddha.taisho.1767.24.8) 「以何義故」下，二廣釋甚深，有六：一明因緣甚深、二明凡夫不見故甚深、三唯佛能見、四重明甚深難見、五重明能見、六雙明見與不見。初中云不常不斷者，諸句例作中道以明甚深。雖念念滅即是不常，而無所失即是不斷，不斷不常即中道甚深。雖無作者即不有，而有作業即不無，即不可思議中道甚深。「一切眾生」下，二明凡夫不見。「十住」下，三唯佛能見。菩薩少見，如來具見。然十住既少見於終，亦應少見其始。今互顯沒者，正言十地一轉即便作佛，去終處近，故言能見其終；始則杳然，故言不見。舊云：十住破元品無明，當果不起，故云知終；生死久遠，其始難知。興皇云：自性無所有為易，因緣所起不有而有則難。今言十住有治，道能分斷則分見其終，而不能分見其始。譬如健人破賊，而不知賊起根元。私謂：亦可云初住所斷，斷其始故，故云見始。並始斷故，亦云見始。故知賢位非但不見中道，亦不見於無明，故從初斷始邊名為見始。等覺菩薩餘一品在，在者名終，由未斷終故不見終，斷之終故亦名見終。故知等覺非但不見最後真如，亦不見於終品無明，故唯佛斷、唯佛方見。諸佛見始見終者，究竟知無始終，究竟鑑其始終。文中從惑起邊，是故反此。始謂元品，終謂終末，最麁著故。見謂知見，有智能治，故名為見。初住智淺，但見終末，故云見終；未有治於元品之智，故云不見。「一切眾生」下，四重明不見。「是故我」下，五重明能見。「觀十二緣智」下，六雙明見不見，又二：先唱四章門、次釋四章。三種不見，唯上上能見，可將此義類前定樂行等三皆不見，於義明矣。問：十住少見者，為唯第十住少見？九住至初住亦少見耶？舊解為二：一云唯第十住分見，九住至初住皆不分見。二云初住至十住皆少分見，而須兩望：初至九住望二乘為少見，望十住為不見。有人難前解云：二乘不見，各得菩提。九住既不見，得何等菩提？進不同佛？退非二乘，應當別得一箇菩提（云云）。今明若指住是地，而言十住皆分見者，此是別義。若住非地，十地則見、十住不見，此亦別義。若言十住即十地，地住皆少見者，此即圓義。若言十住非十地，十住亦少見者，此亦圓義。若言十住非十地，而言九住不見、十住少見者，此是別接通義。人不識此，於文於義往往不通（云云）。「以是義故」下，第三總結甚深。即五佛性、十二因緣名為佛性者結因性，第一義空結因因性，中道者結正因性，即名為佛結果性，涅槃結果果性。文義具足，此結甚妙。 > From "For what reason" below is the second, extensively explaining the profound depth, which has six: first, clarifying that dependent origination is profoundly deep; second, clarifying that because ordinary beings do not see it, it is profoundly deep; third, that only the Buddha can see it; fourth, reiterating its profound depth and being difficult to see; fifth, reiterating the ability to see; sixth, presenting both seeing and not seeing together. In the first, stating "neither permanent nor annihilated": each proposition by analogy constitutes the middle way to clarify its profound depth. Although extinguishing thought-moment by thought-moment is non-permanence, there being no loss is non-annihilation; neither annihilated nor permanent is the profound depth of the middle way. Although there being no agent is non-existence, there being karmic activity is not non-existence; this is the inconceivable, profoundly deep middle way. From "All sentient beings" below is the second, clarifying that ordinary beings do not see it. From "The ten abodes" below is the third, that only the Buddha can see it. Bodhisattvas see partially; the Tathāgata sees completely. However, since the ten abodes partially see its end, they should also partially see its beginning. Now, in alternatingly revealing and hiding \[these aspects\], it specifically says that with one transformation at the tenth stage one immediately becomes a Buddha; being close to the place of the end, it is therefore said that they can see its end; the beginning is remote and obscure, hence it says they do not see it. An old interpretation says: the ten abodes destroy fundamental ignorance, and future fruits do not arise, hence it says they know the end; birth and death are long and distant, and their beginning is difficult to know. Xīnghuáng says: that self-nature is non-existent is easy, but that which arises from causes and conditions is non-existent yet existent is difficult. Now it is said: the ten abodes possess the counteractive path; being able to partially sever \[it\], they partially see its end, but cannot partially see its beginning. For example, a robust man crushes bandits, yet does not know the root origin from which the bandits arose. I personally consider: one could also say that what the first abode severs, because it severs its beginning, is therefore called seeing the beginning. Because it also begins to sever, it is also called seeing the beginning. Therefore we know that the stage of the worthy not only fails to see the middle way, but also fails to see ignorance; hence from the side of first beginning to sever, it is named seeing the beginning. The bodhisattva of equal enlightenment has one remaining grade \[of delusion\]; what remains is called the end; because the end is not yet severed, they do not see the end; because it is the end of severing, it is also called seeing the end. Therefore we know that equal enlightenment not only fails to see the final tathatā, but also fails to see the final grade of ignorance; hence only the Buddha severs it, and only the Buddha can see it. That the Buddhas see the beginning and see the end means they ultimately know there is neither beginning nor end, and ultimately illuminate their beginning and end. In the text, it proceeds from the side of the arising of delusion, and for that reason is the reverse of this: "beginning" refers to the fundamental grade, and "end" refers to the final termination, because it is the coarsest and most obvious. "Seeing" refers to knowing and seeing: possessing the wisdom capable of counteraction is therefore named seeing. Because the wisdom of the first abode is shallow, it only sees the final termination, hence it is said to see the end; not yet having the wisdom to counteract the fundamental grade, it is said not to see. From "All sentient beings" below is the fourth, reiterating the failure to see. From "Therefore I..." below is the fifth, reiterating the ability to see. From "The wisdom contemplating the twelve links..." below is the sixth, presenting both seeing and not seeing together; it also has two: first, proclaiming the four chapter headings; next, explaining the four chapters. Three types do not see; only the highest of the high can see. One may use this meaning to analogize with the earlier three—\[the samādhi of\] stability, joy, and practice—none of which sees; the meaning is clear. Question: regarding the ten abodes seeing partially, is it only the tenth abode that sees partially, or do the ninth abode down to the first abode also see partially? Old interpretations have two views: one says that only the tenth abode sees partially, and the ninth down to the first abode do not see partially. The second says that from the first abode to the tenth abode all see partially, but one must view them from two perspectives: from the first to the ninth abode, viewed in relation to the two vehicles, it is partial seeing; viewed in relation to the tenth abode, it is not seeing. Someone objected to the former interpretation, saying: the two vehicles do not see, yet each attains bodhi. Since the nine abodes do not see, what kind of bodhi do they attain? Advancing, they are not identical to the Buddha; retreating, they are not the two vehicles; they should distinctively attain a single bodhi (and so forth). Now it is clarified: if pointing to the abodes as stages (bhūmi), and saying that all ten abodes see partially, this is the distinctive \[teaching's\] meaning. If the abodes are not stages, and the ten stages see while the ten abodes do not see, this is also the distinctive \[teaching's\] meaning. If saying that the ten abodes are the ten stages, and both stages and abodes see partially, this is the perfect \[teaching's\] meaning. If saying that the ten abodes are not the ten stages, and the ten abodes also see partially, this is also the perfect \[teaching's\] meaning. If saying that the ten abodes are not the ten stages, and stating that the nine abodes do not see while the tenth abode sees partially, this is the meaning of the distinctive \[teaching\] connecting to the common \[teaching\]. People do not recognize this, and are often obstructed in the text and the meaning (and so forth). From "For this reason" below is the third, generally concluding its profound depth. That is, the five buddhadhātus: the twelve links of dependent origination being named buddhadhātu concludes the causal nature; paramārtha-śūnyatā concludes the cause-of-cause nature; the middle way concludes the primary cause nature; being named Buddha concludes the fruit nature; nirvāṇa concludes the fruit-of-fruit nature. The text and meaning are complete; this conclusion is extremely wonderful. > — English (machine translation) (machine translation) - [Previous: 24.7](https://indike.org/pramana/in.bauddha.taisho.1767.24.7) - [Next: 24.9](https://indike.org/pramana/in.bauddha.taisho.1767.24.9) - [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.24.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.24.8](https://indike.org/pramana/in.bauddha.taisho.1767.24.8) · Pramāṇa