[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) › 33.16 # 大般涅槃經疏 33.16 大般涅槃經疏 33.16 - **Language:** Classical Chinese ### [33.16](https://indike.org/pramana/in.bauddha.taisho.1767.33.16) 「佛告阿難是娑羅林外」下，第四兼化須跋。文為三：一緣起、二論義、三歸伏。初緣起又三：一告阿難、二阿難奉命、三相隨而來。初文須跋陀羅，此有二翻：一云好賢、二云善賢。雖得五通未捨憍慢者，慢是散心之惑。既得上定應伏下惑，而言未捨憍慢者，數論兩解：若依數義，慢從他使背上而起。彼既得非想定，即緣彼地而起慢也，故言未捨憍慢。若依論解：慢是散心煩惱，此實已伏，非想一地猶有慢在。且慢本自高，而彼得下定，我心殊多。以有我心故，得名為未捨憍慢。生一切智起涅槃想者，此是須跋長存之想，謂生一切智想及涅槃想。又云其人愛心習猶未盡者，可有二義：一云此是善愛，謂父慈子孝之愛。此乃有煩惱愛，故生此心，但生判屬世中之善。而謂為習猶未盡者，未必便是習氣，但明數起。此善其事既數數習不已，是故便云習猶未盡。二者此論煩惱之習。若煩惱習，有二解。舊云：要永伏斷方始起之，即是所用。二解：明凡夫所起之習，而言未盡者，以其得上地定伏於重惑，餘輕者在，故云習猶未盡。 > From "The Buddha told Ānanda: Outside this śāla grove" onwards is the fourth \[section\], additionally transforming Subhadra. The text has three \[parts\]: first, the origin; second, debating the meaning; third, taking refuge and submitting. The first, the origin, also has three \[parts\]: first, addressing Ānanda; second, Ānanda obeying the command; third, coming together with him. In the first passage, \*Subhadra\* has two translations: one is "hǎo xián" (Good and Worthy), and the second is "shàn xián" (Virtuous and Worthy). Regarding "although he had attained the five superknowledges, he had not yet abandoned arrogance": arrogance is a delusion of the distracted mind. Having attained high concentrations, he should have subdued the lower delusions; yet it says he had not yet abandoned arrogance, for which the abhidharma and treatises offer two explanations. If according to the abhidharma's meaning, arrogance arises from other propensities, leaning upward. Since he had attained the concentration of neither-conceptualization-nor-non-conceptualization, he aroused arrogance conditioning that ground; therefore it says he had not yet abandoned arrogance. If according to the treatises' explanation: arrogance is an affliction of the distracted mind, and this had actually already been subdued, but in the single ground of neither-conceptualization-nor-non-conceptualization, arrogance still remained. Moreover, arrogance is by nature lofty, and he had attained lower concentrations, so his self-conceit was especially abundant. Because he had self-conceit, it is said that he had not yet abandoned arrogance. Regarding "conceiving the idea of omniscience and arousing the thought of nirvāṇa": this was Subhadra's long-cherished conception, meaning that he conceived the idea of omniscience and the idea of nirvāṇa. It also says that "the habituation of that person's affectionate mind was not yet exhausted", which can have two meanings: one says that this is wholesome affection, meaning the affection of a father's kindness and a son's filial piety. This is an affection tainted with affliction, hence this mind arises, but arising it is categorized as worldly goodness. As for saying that the habituation was not yet exhausted, it is not necessarily habitual tendencies (\*vāsanā\*) as such, but merely explains its frequent arising. Since this wholesome matter was repeatedly practiced without stopping, it is therefore said that the habituation was not yet exhausted. Second, this discusses the habituation of afflictions. Regarding the habituation of afflictions, there are two explanations. The older \[commentary\] says: only when \[the affliction\] has been permanently subdued and severed does it first arise, which is precisely what is employed. The second explanation: it explains the habituation aroused by ordinary beings; saying it is not yet exhausted means that because he attained the concentration of higher grounds, he subdued the heavy delusions, but the remaining lighter ones were still present; hence it is said that the habituation was not yet exhausted. > — English (machine translation) (machine translation) - [Previous: 33.15](https://indike.org/pramana/in.bauddha.taisho.1767.33.15) - [Next: 33.17](https://indike.org/pramana/in.bauddha.taisho.1767.33.17) - [Up: 33](https://indike.org/pramana/in.bauddha.taisho.1767.33) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.33.16) — English, machine translation ## Linked texts (1) - [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763.71.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.33.16](https://indike.org/pramana/in.bauddha.taisho.1767.33.16) · Pramāṇa