[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) › 4.8 # 大般涅槃經疏 4.8 大般涅槃經疏 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.1767.4.8) 三、從「菩薩爾時破壞四魔」去，答第二有尊號無尊號難。純陀據三藏菩薩在家之日，有輪王相是人中天。從出家來至受食時猶未得道，尚劣生天何得尊號？亦非生天之天，乃至不得作生淨天之天。既無此號，故言猶是眾生。佛今不以三藏為答，乃以大緣所覩華臺。華臺菩薩已破四魔，故《釋論》云「得菩薩道破煩惱魔，得法性身破陰死魔，得不動三昧破天子魔。」今經亦爾，入金剛定是金剛身，破天子魔，即是生天。得三菩提即是法身，破煩惱陰。得見佛性即是常身，破於死魔。如此功德豈非生天淨天天中之天？今入涅槃亦破無常等四倒之魔，無四倒故破煩惱魔，無煩惱陰死即無天魔。初成後滅既俱破四魔、俱非眾生，俱得尊號，是天中天，等無差別。 > Third, from "The bodhisattva at that time destroyed the four māras" onward, answers the second objection regarding having the noble title vs. lacking the noble title. Cunda bases himself on the days when the Tripiṭaka bodhisattva was a householder, possessing the marks of a cakravartin and being a deva among humans. From his renunciation until the time he received the meal, he had not yet attained the Way; being even inferior to being born in the heavens, how could he obtain the noble title? He was neither a deva born in heaven, nor could he be a deva born in the pure heavens. Since he lacked this title, Cunda said he was still a sentient being. The Buddha now does not answer based on the Tripiṭaka, but on the lotus pedestal viewed by those of greater capacity. The bodhisattva on the lotus pedestal had already destroyed the four māras. Thus the Commentary \[on the Great Prajñāpāramitā\] states: "Attaining the bodhisattva path, one destroys the kleśamāra; attaining the dharmatākāya, one destroys the skandhamāra and the mṛtyumāra; attaining the unshakeable samādhi, one destroys the devaputramāra." The present sūtra is also like this: entering the vajra-concentration is the vajra body, which destroys the devaputramāra, and this is being born in heaven. Attaining sambodhi is the dharmakāya, which destroys the kleśaskandha. Attaining the vision of the buddhadhātu is the permanent body, which destroys the mṛtyumāra. How could such merits not be being born in heaven, the pure heavens, the deva among devas? Now entering nirvāṇa, he also destroys the māra of the four inversions such as impermanence; because there are no four inversions, he destroys the kleśamāra; when there are no afflictions, skandhas, or death, there is no devamāra. Since in both the initial attainment and the final extinction he destroys the four māras, in both he is not a sentient being, and in both he obtains the noble title as the deva among devas, they are equal without distinction. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.1767.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.1767.4.9) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1767.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.4.8](https://indike.org/pramana/in.bauddha.taisho.1767.4.8) · Pramāṇa