[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) › 31.32 # 大般涅槃經疏 31.32 大般涅槃經疏 31.32 - **Language:** Classical Chinese ### [31.32](https://indike.org/pramana/in.bauddha.taisho.1767.31.32) 「迦葉言云何名為」下，第二解釋，又三：初別解六想、次總歎六想、三略標四想。此初，先別解六想，無常為初，先問、次答。答中六想自為六文。初無常中二，先標、次釋。釋中二：先麁、次細。言二苦因者，二解：一云因內生內苦，因外生外苦。二云出在文中，饑渴為內，寒熱為外。言行六處者，即是六塵。次「修苦想」下，第二解苦想。云深觀此身即無常器者，身中三苦八苦皆在身內，故言苦器。文又云無常故苦者，數人云：無常力切故苦，若無常所偪則不苦。論師云：不爾，苦必無常，無常未必有苦。如一切草木亦無常而不苦，有情之類有苦必無常。三聚為色，與無記並皆無常而不苦，唯心一事是苦。從「智者復觀」下，第三無我想，可見。次明食厭想，又三：初正明、次論義、三結成。文中云四食揣正搏觸思識者，揣只是今時人飯食，可分段故。觸食，即是依報，衣服臥具彊軟諸觸。思食是業食。識食只是意食。次明不可樂想，如文。次明死想，又二：初明大期之死；後明念念死，又二：初問、次答。文云一息一眴四百生滅，《成論》云「一念六十生滅」。問：云何兩文不相應耶？解有二意。一云：《成論》是小乘，明無常猶奢，所以六十生滅。經是大乘，明無常稍切，故所以四百。二云：論云一念者，此念短故但六十。經云息者，息長故有四百。「智者具足」下，第二總歎六想，明從六想得於七想。文云一常修想，非觀常境，但常作此修故也。樂修想，作願樂之音，亦是恒樂欲修也。「若人具足如上六想」下，第三略標四想。文云能訶三界，即是過罪想。遠離三界，即離想。滅除三界，即滅想。不生愛著，即無愛想。「是名智者」下，第三總結。 > From "Kāśyapa said: 'What is called...'" onward, the second \[part\] provides the explanation, which again has three: first, individually explaining the six perceptions; next, generally praising the six perceptions; third, briefly designating the four perceptions. Here, the first individually explains the six perceptions, beginning with impermanence, which first asks and then answers. In the answer, the six perceptions each form their own passage. The first, on impermanence, has two parts: first, a designation; next, an explanation. In the explanation there are two: first, the coarse; next, the subtle. Regarding the "causes of the two sufferings," there are two explanations: one says that internal suffering arises caused by the internal, and external suffering arises caused by the external. The second says it appears in the text: hunger and thirst are internal, while cold and heat are external. As for "traversing the six places," these are the six dust-spheres. Next, from "cultivating the perception of suffering" onward, the second explains the perception of suffering. It says that deeply contemplating this body as a vessel of impermanence means that the three sufferings and eight sufferings within the body are all inside it, hence it is called a vessel of suffering. The text also states that it is suffering because it is impermanent. The Sarvāstivādins say: suffering is due to the urgent force of impermanence; if not oppressed by impermanence, there would be no suffering. The treatise masters say: this is not so; what is suffering must be impermanent, but what is impermanent is not necessarily suffering. Just as all grasses and trees are impermanent but not suffering, among sentient beings, whatever has suffering must be impermanent. The three categories \[of matter\] constitute form, which, along with the morally neutral, are all impermanent yet not suffering; only the mind alone is suffering. From "The wise further contemplate..." onward, the third is the perception of non-self, which is clear. Next, explaining the perception of revulsion toward food has three parts: first, directly explaining; next, discussing the meaning; third, concluding. In the text it mentions the four foods—morsel, contact, volition, and consciousness: morsel is simply the food eaten by people of today, because it can be divided into segments; contact-food refers to the environment, such as the hard and soft touches of clothing and bedding; volition-food is karma-food; consciousness-food is simply mental food. Next, the perception of the unpleasurable is explained as in the text. Next, explaining the perception of death has two parts: first, explaining death at the end of a lifespan; next, explaining moment-by-moment death, which itself has two parts: first, a question; next, an answer. The text states that in a single breath or the blink of an eye there are four hundred arisings and cessations; the Tattvasiddhi-śāstra states: "In a single thought-moment there are sixty arisings and cessations." Question: Why do the two texts not correspond? There are two explanations. One says: the Tattvasiddhi-śāstra is Hīnayāna, and its explanation of impermanence is still lax, hence it has sixty arisings and cessations; the sūtra is Mahāyāna, and its explanation of impermanence is somewhat more acute, hence it has four hundred. The second says: as for the treatise speaking of "a single thought-moment," because this thought-moment is short there are only sixty; as for the sūtra speaking of "a breath," because a breath is long there are four hundred. From "When the wise are fully endowed..." onward, the second generally praises the six perceptions, explaining that from the six perceptions one obtains seven perceptions. The text mentions "the perception of constant cultivation"; this does not mean contemplating a permanent object, but simply constantly carrying out this cultivation. "The perception of joyous cultivation" is making the sound of aspiration and joy, and also constantly longing and wishing to cultivate. From "If a person is fully endowed with the six perceptions as above..." onward, the third briefly designates the four perceptions. The text says that being able to rebuke the three realms is the perception of manifold faults. Leaving far behind the three realms is the perception of separation. Extinguishing the three realms is the perception of cessation. Not giving rise to craving and clinging is the perception of non-craving. From "This is called the wise..." onward, the third is the general summary. > — English (machine translation) (machine translation) - [Previous: 31.31](https://indike.org/pramana/in.bauddha.taisho.1767.31.31) - [Next: 31.33](https://indike.org/pramana/in.bauddha.taisho.1767.31.33) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1767.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.31.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.31.32](https://indike.org/pramana/in.bauddha.taisho.1767.31.32) · Pramāṇa