[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.385 # 仁王護國般若波羅蜜多經疏 3.385 仁王護國般若波羅蜜多經疏 3.385 - **Language:** Classical Chinese ### [3.385](https://indike.org/pramana/in.bauddha.taisho.1709.3.385) 解曰：大悲增上觀諸生死者，先起大悲利生增上，觀諸世間受生死故。如《十地經》云「世間受身生處差別皆以著我，若離於我則無生等。」無明闇覆者，發業無明速闇為性，覆真實理生死本故。業習者，業謂非福、福、不動行。習謂熏習也。識種者，總報識種，於結生位種生現故。名色者，初結生位，非色四蘊總立為名，羯邏藍等名之為色，合此二種為名色故。六處者，名色增長，有明等生六根處故。觸謂觸對，根境識三和合生故。受謂領納，因觸生故。然識等五，約位以明。此之五果，種唯無記，隨業所生起必俱故。愛謂潤惑。受增名取。業等六種增長名有，有當果故。隨於諸趣，蘊起名生、衰變名老、滅壞名死。言等者，等彼憂悲苦惱也。亦顯緣起長劫輪迴，治道未生恒無盡故。皆由著我者，菩薩觀彼長劫輪迴，由有我故生死不斷。從此第二三脫門觀。 > The commentary explains: Regarding "with great compassion predominantly augmented, they contemplate all births and deaths": they first give rise to great compassion, making the benefiting of sentient beings predominant, because they contemplate all mundane realms undergoing birth and death. As the Daśabhūmika Sūtra states: "The differences in taking bodies and birthplaces in the world are all due to clinging to a self; if one is free from a self, then there is no birth and so forth." Regarding "shrouded in the darkness of ignorance": ignorance that initiates karma has swift darkness as its nature, obscuring the true principle, as it is the root of birth and death. Regarding "accumulation of karma" (karmābhyāsa): karma refers to non-meritorious, meritorious, and unshakeable actions. Accumulation means perfume/conditioning. "Seeds of consciousness" refers to the seeds of the consciousness of total retributive maturation, because at the stage of entering the womb, the seeds give rise to manifestations. Regarding "name-and-form": at the initial stage of entering the womb, the four non-material aggregates are collectively established as 'name', and the kalala and subsequent stages are called 'form'; combining these two is 'name-and-form'. Regarding the "six sense bases": as name-and-form increases, the six sense faculties arise with visual clarity and so forth. "Contact" means encountering, arising from the coming together of the three: faculty, object, and consciousness. "Feeling" means experiencing, arising due to contact. However, these five, from consciousness onward, are explained in terms of stages. The seeds of these five results are purely indeterminate, and as they are produced according to karma, their arising is necessarily simultaneous. "Craving" means the affliction that moistens. The increase of craving is called "grasping". The six kinds including karma increasing are called "existence", because they possess future results. According to the various destinies, the arising of aggregates is called "birth", their decline and alteration is called "aging", and their cessation and destruction is called "death". The word "and so on" includes sorrow, lamentation, suffering, and distress. It also shows that the cycle of dependent arising throughout long kalpas is perpetually endless when the path of antidotes has not yet arisen. Regarding "all due to clinging to a self": the bodhisattva contemplates their long-kalpa transmigration, seeing that because there is a self, birth and death never cease. From here onward is the second \[part\], the contemplation of the three gates of liberation. > — English (machine translation) (machine translation) - [Previous: 3.384](https://indike.org/pramana/in.bauddha.taisho.1709.3.384) - [Next: 3.386](https://indike.org/pramana/in.bauddha.taisho.1709.3.386) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.385) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.385](https://indike.org/pramana/in.bauddha.taisho.1709.3.385) · Pramāṇa