[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) › 26.13 # 大般涅槃經疏 26.13 大般涅槃經疏 26.13 - **Language:** Classical Chinese ### [26.13](https://indike.org/pramana/in.bauddha.taisho.1767.26.13) 「善男子以是因緣」下，第二明樹處，又二：先結前生後、次正明處。初如文。「東方雙者」下，第二正明樹處，為三：一表理、二護法、三法味利益。初表理，理即四德。何意以東譬常無常等？一解云：趣取一事，無的所在，亦可以東譬樂無樂。二河西云：二株枯乾，表應化身滅；二株敷榮，表法身常存。然菩提樹亦一觚生、一觚枯，至佛法滅二株皆枯。若爾，何必定破常無常等？然佛隨緣化，應有所以。河西云：東方雙表常無常者，外道所事大自在天在東方住，教行於西。今佛法常破其無常，故言東方雙者表常無常。南方表我者，南是右方，右手作便，譬我用自在。西方表樂者，西方行佛教即得樂，表佛法樂。北是淨方，又是出家之處，故表佛法中淨。又云：自在天面向東，則右手在南，皆是為破外道四倒，表佛法四德，故作此配。「此中眾生為雙樹故」下，第二護法，先舉事、後明理。事者，佛在樹下入於涅槃，四天大王常護此樹，不令外人侵毀其枝葉。昔召伯治理有善政，常聽訟於小棠之下。及其既沒，百姓思其仁、愛其樹，而作勿剪勿伐之詩。況復如來娑羅樹耶！從「華果常茂」下，第三明法味利益，先譬、次合釋。華果者，華敷嚴飾見者生愛，譬法身湛然常住無變，故用華表我。果表樂者，其味甘甜色香具足，見聞嗅觸嘗食遍樂；法身亦爾，一切眾生皆同此樂。 > From the passage beginning with "Good son, for this reason..." onward, it secondly explains the place of the trees, also in two parts: first, concluding the preceding and introducing the following; next, directly explaining the place. The first is as in the text. From "The pair in the eastern direction..." onward, the second part directly explains the place of the trees, comprising three aspects: first, expressing the principle; second, protecting the Dharma; third, the benefit of the Dharma flavor. First, expressing the principle: the principle is the four virtues. For what reason is the east used as an analogy for permanence, impermanence, and so forth? One explanation says: it casually takes up an item without a fixed determination; the east could also be used to analogize bliss and non-bliss. A second explanation, by Hexi, says: two trunks withering expresses the cessation of the responsive and transformation body; two trunks flourishing expresses the eternal abiding of the Dharmakāya. Moreover, the Bodhi tree also grew on one side and withered on the other, and when the Buddha-Dharma perishes, both trunks will wither. If so, why must this necessarily refute permanence, impermanence, and so forth? However, the Buddha transforms beings in accord with conditions, which must have a rationale. Hexi says: regarding the eastern pair expressing permanence and impermanence, the Great Sovereign Deva worshipped by the heterodox outsiders abides in the eastern direction and his teachings are practiced in the west; now the Buddha-Dharma's permanence refutes their impermanence, so it is said that the eastern pair expresses permanence and impermanence. The southern direction expresses the self: the south is the right side, and the right hand acts with convenience, analogizing the sovereign functioning of the self. The western direction expresses bliss: practicing the Buddha's teaching in the western direction brings about bliss, expressing the bliss of the Buddha-Dharma. The north is the pure direction and is also the place of leaving home, so it expresses purity within the Buddha-Dharma. It is also said: the Sovereign Deva faces east, so his right hand is in the south; all of these are meant to refute the four inversions of the heterodox outsiders and express the four virtues of the Buddha-Dharma, which is why this correlation is made. From "The sentient beings here, for the sake of the twin trees..." onward, the second aspect is protecting the Dharma, first citing the matter and then clarifying the principle. As for the matter: the Buddha entered nirvāṇa beneath the trees, and the Four Great Heavenly Kings constantly protect these trees, not allowing outsiders to damage their branches and leaves. In ancient times, the Earl of Zhao governed with benevolent administration, regularly hearing lawsuits beneath a small sweet-pear tree. When he had passed away, the common people remembered his benevolence and loved his tree, composing the poem "Do Not Clip, Do Not Chop." How much more so for the Tathāgata's śāla trees! From "The flowers and fruits are ever luxuriant..." onward, the third aspect clarifies the benefit of the Dharma flavor, first with a simile and next by matching and explaining it. As for the flowers and fruits: the blooming and adornment of the flowers arouse love in those who see them, analogizing the Dharmakāya as serene, ever-abiding, and immutable; therefore flowers are used to express the self. The fruit expresses bliss: its flavor is sweet, complete with color and fragrance, and seeing, hearing, smelling, touching, tasting, and eating it are all universally blissful; the Dharmakāya is likewise so, and all sentient beings share in this bliss. > — English (machine translation) (machine translation) - [Previous: 26.12](https://indike.org/pramana/in.bauddha.taisho.1767.26.12) - [Next: 26.14](https://indike.org/pramana/in.bauddha.taisho.1767.26.14) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1767.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.26.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.26.13](https://indike.org/pramana/in.bauddha.taisho.1767.26.13) · Pramāṇa