[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) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 22.38 # 大般涅槃經集解 22.38 大般涅槃經集解 22.38 - **Language:** Classical Chinese ### [22.38](https://indike.org/pramana/in.bauddha.taisho.1763.22.38) 案道生曰：雖未發心，而得為菩提之因，與大權無異。若聞佛性信解，則是菩提心發，乃為因耳；若生誹謗，豈為因耶？僧亮曰：眾生受道必由內信。信之微者，無過四重五逆，善根不斷由如毛髮。藉此微善，感涅槃光、成菩提因，得名菩薩，不畏大眾，如彼真金無過可說也。作菩提緣者，菩薩以發心為因，住前三十心是初發心之因。即日未有此心，而有重惡所障，以經力故得作菩薩也。法瑤曰：向明能滅諸惡，此明能生諸善、發菩提心也。僧宗曰：善根未斷，必有絲髮許也。經有緣發之力，能令感悟，深自改悔，上求佛慧、下度眾生，令未發心作菩薩也。入毛孔者，將明此經力能除闇，稱為光也。善以感教，教善相扶，義如入也。所益未深，稱毛孔也。 > Daosheng states: Although they have not yet resolved their minds, it can serve as a cause of bodhi, no different from great expedient skill. If, upon hearing of the buddhadhātu, they generate faith and understanding, then this is the arising of the bodhimind, which then serves as a cause; if they give rise to slander, how could it serve as a cause? Sengliang states: When beings receive the path, it must certainly come from internal faith. For those whose faith is slightest, none are worse than the four grave offenses and five heinous deeds, yet their kuśalamūla is not severed, being like a hair. Relying on this minute goodness, they resonate with the light of nirvāṇa and accomplish the cause of bodhi, gaining the name of bodhisattva and not fearing the great assembly, just like genuine gold of which no flaw can be spoken. As for 'serving as the condition for bodhi': a bodhisattva takes the resolution of the mind as the cause, and the thirty minds before the bhūmis are the causes of the initial resolution. On that very day, one does not yet possess this mind and is obstructed by grave evils, but through the power of the sūtra, one can become a bodhisattva. Fayao states: Just before, it clarified the ability to extinguish all evils; here, it clarifies the ability to produce all goods and give rise to the bodhimind. Sengzong states: If kuśalamūla has not been severed, there must certainly be a strand-of-hair's amount. The sūtra has the power of conditional arousal, able to cause one to resonate and awaken, deeply repent, seek the Buddha's wisdom above, and deliver beings below, causing one who has not yet resolved the mind to become a bodhisattva. As for 'entering the pores': wishing to clarify that the power of this sūtra can dispel darkness, it is called light. Goodness resonates with the teaching, and the teaching and goodness support each other, the meaning of which is like 'entering'. Because the benefit is not yet deep, it is called 'pores'."}, point is that if one takes the resolution of the mind as cause, and before that one is obstructed, then by the power of the sūtra one becomes a bodhisattva. > — English (machine translation) (machine translation) - [Previous: 22.37](https://indike.org/pramana/in.bauddha.taisho.1763.22.37) - [Next: 22.39](https://indike.org/pramana/in.bauddha.taisho.1763.22.39) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.1763.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.22.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.22.38](https://indike.org/pramana/in.bauddha.taisho.1763.22.38) · Pramāṇa