[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) › 9.29 # 大般涅槃經疏 9.29 大般涅槃經疏 9.29 - **Language:** Classical Chinese ### [9.29](https://indike.org/pramana/in.bauddha.taisho.1767.9.29) 「迦葉今從此」去，第二正明解脫。文為三：初略明解脫、次廣明解脫、三總結解脫。略又二：初略說解脫、次論義。略說為三：一舉廣大、二舉無創疣、三解脫處。包攝無外，不可求其涯底，故言廣博。淫怒癡盡，患累都除，故無創疣。境智相應，故名為處。是為略說三點不得相離，亦是體用成就，亦是自他具足。三意雖略，義理粗周。就廣大文，有法有譬。所言大者，其性廣博，此是隨名訓釋，不可謂是待小之大。何者？上文以常釋大，此以廣釋大，下以不思議釋大，當知此大乃是絕待不思議大。譬有竪橫兩意，人雖多德要在壽命，壽命無量即是竪譬，合於內行。行雖多塗貴在正法，故言為人中勝。「如我所說」下，一人具八，多有功能，即橫明眾德。將譬望法，具以橫竪釋大。次從「所言涅槃」下，明無創疣。有人引此翻涅槃為無累，無累即是無疣。興皇解云：涅槃外國總名解脫，此間別稱理應。以此總翻彼總、以此別翻彼別，何得用解脫別名翻彼總名而翻涅槃為解脫？今不翻總而但翻別為無疣者，正言總能兼別，別有無疣之義，故以別釋總。如此翻名，那可混濫？就文有法、譬、合。法說自無創疣，譬說治他創疣，只是互現。三從「解脫處」，文為二：一自解脫、二調伏他。初文中言處者，第一義諦而為處所，不會此處不得解脫。自安此處，復調伏他。《普賢觀》云「常波羅密所攝成處」，此又云「以是真實甚深義處」，當知以第一義諦為處明矣。次「隨有調伏」下，化他處者，非但顯圓亦是斥小。昔法身般若雖化眾生而無解脫。無餘解脫無餘二德一入永謝，尚自不能一處調他，況復處處。今之解脫，隨十法界六道四聖，但是眾生須調伏者，普於其處而調伏之。雖在地獄身心不苦，雖在畜生而無怖畏，雖在餓鬼恒無饑渴，雖在人天無人天事，雖在二乘以佛道聲大悲教他，於一切處都無創疣染著之累，以是義故名解脫處，非直觸處無染。又有般若照明、法身自在，只解脫處三點具足，斥昔顯今其義明矣。 > From "Kāśyapa, now from this \[point onward\]" onward is the second \[section\], which properly explains liberation. The text has three parts: first, a brief explanation of liberation; next, an extensive explanation of liberation; and third, a general conclusion on liberation. The brief \[explanation\] also has two parts: first, a brief statement on liberation; next, a doctrinal discussion. The brief statement has three parts: first, presenting \[its\] vastness; second, presenting the absence of wounds and warts; third, the locus of liberation. Encompassing everything without anything outside, its boundaries and depths cannot be sought; hence it is called "vast." Lust, anger, and delusion are exhausted, and all afflictions and encumbrances are removed; hence there are "no wounds or warts." Objective realm and cognition correspond; hence it is called "locus." These are the brief explanations of the three dots \[of the letter i\], which cannot be separated from one another; they also constitute the fulfillment of essence and function, and the completeness of self and other. Although the three points are brief, the doctrine is roughly complete. Regarding the text on vastness, there are doctrinal statements and similes. "That which is called 'great' has a nature that is vast": this glosses the meaning according to the name, and it must not be considered a greatness that is relative to the small. Why? The preceding text explained greatness by means of permanence, this text explains greatness by means of vastness, and the subsequent text explains greatness by means of the inconceivable; one should know that this greatness is indeed the absolute, inconceivable greatness. The similes have two aspects: vertical and horizontal. Although a person has many virtues, the primary one lies in lifespan; an immeasurable lifespan is the vertical simile, corresponding to internal practice. Although practices have many paths, the most valued lies in the true Dharma; hence it says "the supreme among men." From "As I have spoken" downward, one person possessing eight \[virtues\] and having many functions is the horizontal explanation of the multitude of virtues. Viewing the doctrine through the similes, greatness is fully explained both horizontally and vertically. Next, from "That which is called nirvāṇa" downward explains the absence of wounds and warts. Some cite this to translate nirvāṇa as "free from encumbrances"; freedom from encumbrances is precisely the absence of warts. \[Master\] Xīnghuáng explained: "In foreign countries, nirvāṇa is a general name for liberation; here \[in China\], it is a specific designation. In principle, one should translate their general term with our general term, and translate their specific term with our specific term. How could one use the specific name 'liberation' to translate their general name, thereby translating nirvāṇa as liberation? Now, not translating the general but only translating the specific as 'without warts' is precisely because the general can subsume the specific, and the specific possesses the meaning of having no warts; thus, the specific is used to explain the general. How could such a translation of the name be confused?" In the text, there are doctrinal statements, similes, and correspondences. The doctrinal statement states that oneself is without wounds or warts; the simile states that one cures the wounds and warts of others; they merely reveal each other. Third, from "the locus of liberation," the text has two parts: first, liberating oneself; second, subduing others. In the first text, that which is called "locus" takes the paramārthasatya as the locus; without according with this locus, one cannot attain liberation. Having established oneself in this locus, one further subdues others. The Puxian guan \[jing\] says: "The locus constituted and subsumed by the nityapāramitā"; this \[sūtra\] also says: "Because of this locus of true, profound meaning"; one should know that it clearly takes the paramārthasatya as the locus. Next, from "Wherever there are those to be subdued" downward, regarding the locus of transforming others: it not only reveals the perfect, but also reproves the small. In the past, the dharmakāya and prajñā, though transforming sentient beings, lacked liberation. When the two virtues of remainderless liberation and remainderless \[dharmakāya/prajñā\] are entered, they are forever extinguished; \[the Hinayānist\] cannot even subdue others in a single place, how much less in every place? The liberation of the present \[teaching\] follows the ten dharmadhātus—the six destinies and the four noble \[realms\]; wherever there are sentient beings who need to be subdued, one universally subdues them in that very place. Although in hell, body and mind do not suffer; although among animals, one is without fear; although among hungry ghosts, one is perpetually without hunger or thirst; although among humans and devas, one is without human or deva affairs; although among the two vehicles, one uses the sound of the Buddha-path and great compassion to instruct others. In all places, there is completely no encumbrance of wounds, warts, or defiling attachments. For this reason, it is called the locus of liberation; it is not merely being free of defilement wherever one contacts. Moreover, there is the illumination of prajñā and the sovereignty of the dharmakāya; the locus of liberation alone is fully endowed with the three dots. The meaning of reproving the past and revealing the present is clear. > — English (machine translation) (machine translation) - [Previous: 9.28](https://indike.org/pramana/in.bauddha.taisho.1767.9.28) - [Next: 9.30](https://indike.org/pramana/in.bauddha.taisho.1767.9.30) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1767.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.9.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.9.29](https://indike.org/pramana/in.bauddha.taisho.1767.9.29) · Pramāṇa