[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 14.17 # 大乘義章 14.17 大乘義章 14.17 - **Language:** Classical Chinese ### [14.17](https://indike.org/pramana/in.bauddha.taisho.1851.14.17) 十種慰喻，出《中阿含．舍利弗教化病經》。彼有長者，名須達多，身遇重病，遂便遣使問訊世尊，并請舍利弗願垂一顧，舍利遂往。須達遙見，即欲下床。舍利止之，別坐一床，慰喻之曰：「長者莫怖莫怖。所以者何？愚癡凡夫成就不信，身壞命終墮於惡道，生地獄中。長者今日無有不信，唯有上信。因上信故，或滅苦痛生極快樂、或得斯陀、或得那含。」長者先得須陀洹果，為是不說。此初慰喻，具足善戒以為第二、多聞第三、惠施第四、善慧第五、正見第六、正志第七、正解第八、正脫第九、正智第十。一一之中，慰喻之法與初相似。十中前五是世間善，後五出世。就出世中，正見、正志是無礙道，慧名正見，正思惟者名為正志。正解、正脫是解脫道，慧名正解，餘心心法名為正脫。學等見者名為正智，學人重觀四諦之理名學等見。十種慰喻，釋之麁爾。 > The ten kinds of consolation derive from the Madhyamāgama's Sūtra on Śāriputra Teaching the Sick. In it there was an elder named Sudatta whose body was afflicted with severe illness. He thereupon dispatched a messenger to inquire after the World-Honoured One and to invite Śāriputra, hoping he would deign to pay a visit. Śāriputra went accordingly. Seeing him from afar, Sudatta wished to get down from his bed. Śāriputra stopped him, sat upon another bed, and consoled him, saying: “Elder, do not fear, do not fear! Why is this? Ignorant ordinary persons are endowed with lack of faith; when their bodies break up and their lives end, they fall into bad destinies and are born in the hells. Elder, today you have no lack of faith; you possess only supreme faith. Because of this supreme faith, you will either extinguish your pain and suffering and be born into ultimate happiness, or attain the fruit of a sakṛdāgāmin, or attain the fruit of an anāgāmin.” Because the elder had previously attained the fruit of a srotāpanna, it was not mentioned here. This was the first consolation. Being endowed with wholesome precepts is the second, erudition is the third, generosity is the fourth, wholesome wisdom is the fifth, right view is the sixth, right intention is the seventh, right understanding is the eighth, right liberation is the ninth, and right knowledge is the tenth. In each one, the method of consolation is similar to the first. Among the ten, the first five are mundane goods and the latter five are supramundane. Within the supramundane, right view and right intention constitute the path of non-obstruction: wisdom is called right view, and right thought is called right intention. Right understanding and right liberation constitute the path of liberation: wisdom is called right understanding, and the remaining mind and mental factors are called right liberation. The view equal to the trainee is called right knowledge; when a trainee re-observes the principle of the four noble truths, this is called the view equal to the trainee. The meaning of the ten kinds of consolation is roughly explained thus. > — English (machine translation) (machine translation) - [Previous: 14.16](https://indike.org/pramana/in.bauddha.taisho.1851.14.16) - [Next: 14.18](https://indike.org/pramana/in.bauddha.taisho.1851.14.18) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.17](https://indike.org/pramana/in.bauddha.taisho.1851.14.17) · Pramāṇa