[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) › 9.6 # 大般涅槃經疏 9.6 大般涅槃經疏 9.6 - **Language:** Classical Chinese ### [9.6](https://indike.org/pramana/in.bauddha.taisho.1767.9.6) 就口密為二：先正明口密、次兼明身意二密。初正明口密中，文為二：初明四相、次料簡涅槃。初又二：一明一相四相、次明四相一相。初為三：初標、次列、三解釋。文自為四。然自正與善解是自行，正他與答問是化他。就自行中有化他意，從多則自行，攝化他亦爾。就口密中通有身意，而多屬口，身意亦爾。標大涅槃一也，開示分別四也。就自正為二：初明佛自正、次譬比丘自正。初云若佛如來者，即是正人。見者，正智。諸因緣者，正緣。於境而有所說，即是正教。明正人中舉二號者，佛是正覺，如來與佛其義不異。此之二號自正義便，故言若佛如來。又復見者，是用。佛眼照因緣境，實相非因故非自，亦不在緣故非他，不共、不無因，了達實相，名之為見。以見正故，所說亦正。 > Regarding the secret of speech, there are two parts: first, directly explaining the secret of speech; second, concomitantly explaining the two secrets of body and mind. Within the first, directly explaining the secret of speech, the text has two parts: first, explaining the four marks; second, examining nirvāṇa. The first also has two parts: first, explaining one mark as the four marks; second, explaining the four marks as one mark. The first has three parts: first, introducing; second, enumerating; third, explaining. The text itself forms four sections. However, rectifying oneself and skillfully understanding belong to self-practice; rectifying others and answering questions belong to transforming others. Within self-practice there is the intent to transform others; from the predominant aspect it is self-practice, and gathering in transforming others is also like this. Within the secret of speech there generally are body and mind, but it predominantly belongs to speech; body and mind are also like this. Introducing great nirvāṇa is the one; unfolding, revealing, and distinguishing are the four. Regarding rectifying oneself, there are two parts: first, explaining the Buddha's rectifying himself; second, using the analogy of a monk rectifying himself. First, 'if a Buddha, a Tathāgata' refers to the rectified person. 'Seeing' is rectified wisdom. 'Various causes and conditions' are the rectified conditions. Speaking in relation to the objective realm is the rectified teaching. In explaining the rectified person, two titles are raised: 'Buddha' is the rightly awakened one; 'Tathāgata' and 'Buddha' do not differ in meaning. These two titles suit the meaning of rectifying oneself, hence it says 'if a Buddha, a Tathāgata.' Furthermore, 'seeing' is function. The Buddha-eye illuminates the realm of causes and conditions; dharmatā is not a cause and thus not self, nor does it reside in conditions and thus is not other, not combined, and not uncaused; fully comprehending dharmatā is called 'seeing.' Because the seeing is rectified, what is spoken is also rectified. > — English (machine translation) (machine translation) - [Previous: 9.5](https://indike.org/pramana/in.bauddha.taisho.1767.9.5) - [Next: 9.7](https://indike.org/pramana/in.bauddha.taisho.1767.9.7) - [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.9.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.9.6](https://indike.org/pramana/in.bauddha.taisho.1767.9.6) · Pramāṇa