[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) › 26.15 # 大般涅槃經疏 26.15 大般涅槃經疏 26.15 - **Language:** Classical Chinese ### [26.15](https://indike.org/pramana/in.bauddha.taisho.1767.26.15) 「師子吼言何等比丘」下，是第三明人緣。於中又二：先出人、次論義。初明人中有問答。言莊嚴者，此人具德具行、多知多見、巧示巧說，故能莊嚴雙樹。亦是德行具足，堪可依憑，故得是緣。佛答為二：初明因中六人。六人者，或是略說、或是物宜、或是對上六師，故舉六耳。問：何不取菩薩莊嚴雙樹？答：菩薩游化無定，不常隨佛；此六人者常隨侍佛，得是人緣。又此比丘即是菩薩（云云）。文云身子聞涅槃不憂、聞常住不喜者，《阿含》中云「身子聞佛欲涅槃，不忍見佛去世，乃前入滅。」云何言聞涅槃不憂？佛答中述其德果，知正是菩薩之義，不可作小乘意釋。「若有比丘能說」下，第二明果人，即如來是。前出人竟。 > From the passage beginning with "Siṃhanāda said: 'What kind of bhikṣu...'" onward is the third part, clarifying the personal conditions. Within this, there are also two parts: first, setting forth the persons; next, discussing the doctrine. In the first part, clarifying the persons, there is a question and an answer. As for the term "adorn": this person is endowed with virtues and practice, of wide learning and broad vision, skillful in demonstration and exposition, and thus capable of adorning the twin trees. It also means being complete in virtuous conduct, worthy of reliance, and thus obtaining this condition. The Buddha's reply has two parts: first, clarifying the six persons in the stage of causes. As for the six persons, they are either a summary statement, or what is suitable for beings, or contrasted with the six masters above; hence he merely cites six. Question: Why not take bodhisattvas to adorn the twin trees? Answer: Bodhisattvas travel and transform beings without a fixed stay, not constantly following the Buddha; these six persons constantly follow and attend the Buddha, so they obtain this personal condition. Furthermore, these bhikṣus are themselves bodhisattvas, and so forth. When the text says that Śāriputra does not grieve upon hearing of nirvāṇa and does not rejoice upon hearing of permanent abiding: the Āgama states, "Śāriputra, hearing that the Buddha wished to enter nirvāṇa, could not bear to see the Buddha leave the world, and so entered extinction beforehand." How can it say that he did not grieve upon hearing of nirvāṇa? In his reply the Buddha recounts his virtuous fruits, showing that this is precisely the meaning of a bodhisattva, and must not be interpreted with a Hīnayāna intent. From "If there is a bhikṣu who is able to speak..." onward, the second part clarifies the person in the stage of fruition, which is none other than the Tathāgata. Setting forth the persons is concluded above. > — English (machine translation) (machine translation) - [Previous: 26.14](https://indike.org/pramana/in.bauddha.taisho.1767.26.14) - [Next: 26.16](https://indike.org/pramana/in.bauddha.taisho.1767.26.16) - [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.26.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.26.15](https://indike.org/pramana/in.bauddha.taisho.1767.26.15) · Pramāṇa