[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) › 32.11 # 大般涅槃經疏 32.11 大般涅槃經疏 32.11 - **Language:** Classical Chinese ### [32.11](https://indike.org/pramana/in.bauddha.taisho.1767.32.11) 「汝意若謂離眼有見」下，第二破餘三義，故言別破。此中有三：初破見者、次破受者、三破知者。初破見者，自復有三：此初正破。若謂離眼有見者，此謂我是能見。衛世師執神使智知，而神異知，此義同僧佉所計神即能知，故言離眼有見。是義不然，若離眼有我而能見者，何須此眼？若離我見用眼能見者，如言華能燒村，但因華裹火擲在屋上，故云華燒者；神因眼見，亦復如是，終是眼見神不能見。「先尼言」下，第二救云：如人執鎌則能刈草，譬我因眼則能見色。就正義中乃是假我令眼能見，必無實我須因眼見。「善男子鎌人各異」下，第三重破。鎌人不同，可得刈草。若離根外無別有我，故不為例。「汝意若謂身作我受」下，第二破受者。「是我身作即是我作」下，乃自顯。「先尼言我有二種」下，第三破知者是我，於中有二：此先明執。「佛言善男子所言知者」下，正破。我因智知同華喻壞者，還是前義。華能裹火，火能燒屋，名華燒者。神雖能知，而復更用智為知者，終是智自能知，神不能知。前已破竟，故言同華喻壞。佛法正義亦有假我御智知義，但不同實我因智知能。 > From "If your intention is that apart from the eye there is seeing" downward is the second, refuting the remaining three meanings, hence called the separate refutation. Within this there are three parts: first, refuting the seer; next, refuting the experiencer; third, refuting the knower. First, refuting the seer itself has three parts: this first directly refutes it. To say that apart from the eye there is seeing means that the self is the agent of seeing. The Vaiśeṣikas hold that the soul causes cognition to know, yet the soul is distinct from cognition; this view is the same as the Sāṃkhya position that the soul itself can know, hence it says that apart from the eye there is seeing. This meaning is not so: if apart from the eye there is a self that can see, why is this eye needed? If apart from the self seeing, it uses the eye to be able to see, it is like saying that flowers can burn down a village because fire wrapped in flowers was thrown onto the roof, hence it is said that the flowers burned it; the soul's seeing through the eye is also like this: in the end it is the eye that sees, and the soul cannot see. From "Śreṇika said" downward is the second, his defense: just as a person holding a sickle can mow grass, by analogy the self, depending on the eye, can see visible form. According to the correct doctrine, it is merely a provisional self that enables the eye to see; there is definitely no real self that must depend on the eye to see. From "Good man, the sickle and the person are each different" downward is the third, refuting it again. The sickle and the person are not the same, so grass can be mowed. If apart from the sense faculty there is no separate self, it does not serve as an analogy. From "If your intention is that the body acts and the self experiences" downward is the second, refuting the experiencer. From "This is the action of my body, which is just my action" downward, he naturally clarifies it. From "Śreṇika said, 'My self is of two kinds'" downward is the third, refuting that the knower is the self, which has two parts: this first clarifies the attachment. From "The Buddha said, 'Good man, as for what is called the knower'" downward is the direct refutation. The self's knowing through cognition being demolished in the same way as the flower simile is still the previous point. Flowers can wrap fire, and fire can burn down a house, so it is called 'flowers burning it'. Although the soul is said to know, if it further uses cognition to know, in the end it is cognition itself that can know, and the soul cannot know. It was already refuted earlier, hence it is said that it is demolished like the flower simile. In the correct doctrine of the Buddha's teaching, there is also the meaning of a provisional self directing cognition to know, but it is not like a real self having the capacity to know by depending on cognition. > — English (machine translation) (machine translation) - [Previous: 32.10](https://indike.org/pramana/in.bauddha.taisho.1767.32.10) - [Next: 32.12](https://indike.org/pramana/in.bauddha.taisho.1767.32.12) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.1767.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.32.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.32.11](https://indike.org/pramana/in.bauddha.taisho.1767.32.11) · Pramāṇa