[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) › 27.25 # 大般涅槃經疏 27.25 大般涅槃經疏 27.25 - **Language:** Classical Chinese ### [27.25](https://indike.org/pramana/in.bauddha.taisho.1767.27.25) 「復次菩薩」下，品中大段第二歎教，為三：一歎弘經人、即菩薩也；二歎所弘法、即涅槃教也；三歎說教主、即是如來。教不自弘，弘之在人；教不自宣，宣之由佛，故相因而歎。亦是稱歎三寶。初文二：前總略歎、次廣釋。初略歎中二：初通歎菩薩、次別歎補處。諸大士謙勞勤苦利益眾生，是故歎之。補處方紹尊位，是故別歎。初有九復次通歎，如文。次「受後邊身」下，別歎，有七復次。第二文中云三事勝者，欲天之中此天命定，人中欝單越命定，將梵足之為七。此天處中，文中云或怖或悎，舊云盍音是教音。中寺安法師問王儉，儉是僧達之子，博學有名。古人作教字，穴下竪心邊安告，今人省穴單作耳。「善男子」下，二歎經，為二：先歎、次料簡。初文，法、譬、合。法可見。次譬中云深難得底者，人解云：竪論唯常樂我淨，不得有無常苦等；橫論具常無常等，故言深難得底。此亦不然，經但云深，那作單解？今謂常無常、非常非無常，不一不二不可思議，是故云深耳（云云）。合，如文。「師子吼言」下，二料簡，有問、有答。問從前深難得底不生不滅，不三種生，獨一種耶？佛答，初總明不受卵濕二生、次別明不受化生（云云）。「爾時師子吼」下，三偈歎說經主，四十行偈。初兩行請求說，中三十七行歎，三一行結（云云）。 > From “Furthermore, the bodhisattva” downwards, the second major section in the chapter praises the teaching, divided into three: first, praising the propagator of the sūtra, who is the bodhisattva; second, praising the Dharma that is propagated, which is the nirvāṇa teaching; third, praising the Lord of the Teaching who expounds it, who is the Tathāgata. The teaching does not propagate itself; its propagation depends on people. The teaching does not proclaim itself; its proclamation stems from the Buddha. Hence, they are praised in succession. This is also praising the Three Jewels. The first text has two parts: first, a general, concise praise; next, a broad explanation. In the first concise praise there are two parts: first, generally praising bodhisattvas; next, specifically praising those in the position of one life away from buddhahood (ekajātipratibaddha). Because the great beings labor humbly and diligently undergo hardships to benefit sentient beings, they are praised. Because those in the position of one life away are about to succeed to the honored throne, they are specifically praised. The first has nine further statements generally praising them, as in the text. Next, from “Receiving the final body” downwards, they are specifically praised, having seven further statements. In the second text, regarding the statement that three matters are superior: among the desire-realm heavens, the lifespan of this heaven is fixed; among humans, the lifespan in Uttarakuru is fixed; taking Brahmā to supplement them makes seven. This heaven occupies the middle. In the text it says “either terrified or startled” (huò bù huò hào); anciently it was said that the character pronounced hè is the character for “instruction” (jiào). Dharma Master An of Zhong Temple asked Wang Jian, who was the son of Sengda, broadly learned and renowned. The ancients wrote the character jiào by placing a heart radical next to a vertical xin with gào beneath xué; modern people have omitted xué and write it simply, that is all. From “Good sons” downwards, the second \[part\] praises the sūtra, divided into two: first, praise; next, differentiation. The first text contains doctrine, metaphor, and application. The doctrine is evident. Next, in the metaphor, regarding the phrase “so deep that its bottom is hard to find,” people explain: vertically considered, it is solely permanence, bliss, self, and purity, with no impermanence, suffering, and so forth; horizontally considered, it fully contains permanence, impermanence, and so forth; hence it is said to be “deep and hard to find its bottom.” This too is not so; the sūtra merely says “deep”—why make a one-sided explanation? Now it is stated that it is permanent and impermanent, neither permanent nor impermanent, neither one nor two, and inconceivable; therefore it is called deep (and so forth). The application is as in the text. From “Siṃhanāda said” downwards, the second \[section\] differentiates, having question and answer. The question asks: from the earlier “deep and hard to find its bottom, neither arising nor ceasing, not having three kinds of birth,” does it have only one kind? The Buddha answers: first, generally clarifying that it does not receive egg-birth or moisture-birth; next, specifically clarifying that it does not receive apparitional birth (and so forth). From “At that time Siṃhanāda” downwards, the third \[part\] is a hymn in verse praising the Lord who expounds the sūtra, consisting of forty stanzas of verse. The first two stanzas request the teaching, the middle thirty-seven stanzas praise, and the last one stanza concludes (and so forth). > — English (machine translation) (machine translation) - [Previous: 27.24](https://indike.org/pramana/in.bauddha.taisho.1767.27.24) - [Next: 27.26](https://indike.org/pramana/in.bauddha.taisho.1767.27.26) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1767.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.27.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.27.25](https://indike.org/pramana/in.bauddha.taisho.1767.27.25) · Pramāṇa