[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) › [楞伽阿跋多羅寶經註解](https://indike.org/pramana/in.bauddha.taisho.1789) › 3.209 # 楞伽阿跋多羅寶經註解 3.209 楞伽阿跋多羅寶經註解 3.209 - **Language:** Classical Chinese ### [3.209](https://indike.org/pramana/in.bauddha.taisho.1789.3.209) 言覺知內外諸法等者，即覺想分別根塵等法，自共之相、三世之異，神我之性不壞以為涅槃。言我人等者，妄謂四相之法滅壞，以為涅槃。言惡燒智慧者，此乃惡見火燒滅正智。自性，我見之本也。士夫，十六知見之一也。彼二有間，間，異也，謂彼自性與士夫二者有間異也。然自性從士夫所出，如冥初生覺之比。或謂二有，從初生覺為一有、從塵生大為一有者，文意不貫，若從其說，則不合。又云如冥初比，言求那轉變等者，謂依自性轉變能作諸法，以為涅槃。言福非福等者，非福罪也，謂罪福俱盡，皆指盡處以為涅槃。言煩惱盡等者，按論，煩惱與智本為一計，謂煩惱盡依智慧，名為涅槃。言或見自在等者，論云：「自在天能造作眾王生死者，能作名常，為涅槃也。」 > Regarding 'perceive and know that the svalakṣaṇa and sāmānyalakṣaṇa of internal and external dharmas', and so forth: this means that using conceptual ideation to distinguish dharmas such as sense-faculties and objects, their individual and common characteristics, the differences of the three periods of time, and taking the indestructible nature of the soul (ātman) to be nirvāṇa. Regarding 'self, person', and so forth: they falsely claim that the dharmas of the four characteristics are destroyed, taking this to be nirvāṇa. Regarding 'wisdom evilly burned': this means the fire of evil views burns and extinguishes samyagjñāna. Svabhāva (prakṛti) is the basis of the view of self. Puruṣa is one of the sixteen views of self. 'There is an interval between the two': 'interval' means difference, stating that between that svabhāva and the puruṣa there is a difference. Yet svabhāva arises from puruṣa, like primal darkness giving rise to intellect (buddhi). Or some say that the 'two existences' means that the primal giving rise to intellect is one existence, and the subtle elements giving rise to the great elements is one existence; but the textual sense does not cohere, and if one follows their explanation, it does not match. It also says 'like the comparison of the primal darkness'. Regarding 'the guṇas transform', and so forth: this means that relying on svabhāva, they transform and can make all dharmas, taking this to be nirvāṇa. Regarding 'merit and demerit', and so forth: demerit is sin; it means both sin and merit are exhausted, pointing in all cases to the point of exhaustion as nirvāṇa. Regarding 'exhaustion of afflictions', and so forth: according to the treatise, afflictions and wisdom were originally one theory, stating that the exhaustion of afflictions relies on wisdom, which is called nirvāṇa. Regarding 'or some see Īśvara', and so forth: the treatise says, 'Maheśvara is capable of creating the birth and death of all sentient beings; that which can create is called permanent, being nirvāṇa.' > — English (machine translation) (machine translation) - [Previous: 3.208](https://indike.org/pramana/in.bauddha.taisho.1789.3.208) - [Next: 3.210](https://indike.org/pramana/in.bauddha.taisho.1789.3.210) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1789.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1789~en-mt.3.209) — English, machine translation ## Linked texts (2) - [འཕགས་པ་ལང་ཀར་གཤེགས་པའི་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*bo.6.3) — Classical Tibetan - [འཕགས་པ་ལང་ཀར་གཤེགས་པ་རིན་པོ་ཆེའི་མདོ་ལས་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་གསུང་གི་སྙིང་པོ་ཞེས་བྱ་བའི་ལེའུ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*bo-d108.6.19) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1789.3.209](https://indike.org/pramana/in.bauddha.taisho.1789.3.209) · Pramāṇa