[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) › 31.4 # 大般涅槃經集解 31.4 大般涅槃經集解 31.4 - **Language:** Classical Chinese ### [31.4](https://indike.org/pramana/in.bauddha.taisho.1763.31.4) 案僧亮曰：還愛於有者，謂三有也。僧宗曰：前已略說，今是廣說。次會通，後明觀行也。是陰因緣者，由業煩惱得未來陰果也。還愛於有者，昔由業煩惱故得身，今復愛三有，復應牽生也。業因緣愛者，宿業故起愛，隨所習也。煩惱因緣愛者，如人多瞋，常愛兵器。苦因緣愛者，如人遇病，愛針艾也。寶亮曰：次解集諦，明業及煩惱能搆未來生死果報續起，稱之為集也。就此辨集諦中亦有三意，然文中小自左右，不如苦諦中之次，第一解集諦相、第二會通、第三觀過。今此中辨集諦，悉據愛使為原。何以然？後能潤生，得生由已，故非愛不成業，是以就愛而收集錄感陰之緣盡。然愛性染累，事無不由，故文中廣彰述愛為眾緣之首也。愛己身謂正報，愛所須名依報也。如工巧業等，事成保著、玩適在心，稱業因緣愛也。若違境起心，復稱昔含怒，還脩此心為好為煩惱，因緣愛也。患苦而欲背，若離我而稱情，無此苦而心悅，謂苦因緣愛也。 > Sengliang comments: 'Craving again for existence' refers to the three realms of existence. Sengzong comments: Previously this was explained briefly; now it is explained extensively. Next comes reconciliation, and finally the meditative practice is clarified. 'These causal conditions of the aggregates' means that on account of karma and defilements, one obtains the future fruit of the aggregates. 'Craving again for existence' means: previously, on account of karma and defilements, one obtained a body; now, again craving the three realms of existence, this must again pull one into rebirth. 'Craving conditioned by karma' means giving rise to craving on account of past karma, according to what one has practiced. 'Craving conditioned by defilements' is like a person with much anger who always loves weapons. 'Craving conditioned by suffering' is like a person afflicted by illness who loves needles and moxibustion. Baoliang comments: Next, explaining the truth of origination, it clarifies that karma and defilements can construct the continuous arising of future retributions of saṃsāric fruits; this is called 'origination'. In distinguishing the truth of origination here, there are also three points, though in the text they fluctuate slightly and are not as orderly as in the truth of suffering: first, explaining the characteristics of the truth of origination; second, reconciliation; third, contemplating the faults. Now, in distinguishing the truth of origination here, all is based on the latent tendency of craving as the source. Why is this so? Because subsequently it can moisten rebirth, and obtaining rebirth depends on it; thus without craving, karma is not completed. For this reason, taking craving as the basis, the conditions that collect, record, and induce the aggregates are exhaustively accounted for. Now, the nature of craving is defiling and encumbering, and there is nothing that does not stem from it; therefore, the text extensively manifests and describes craving as the foremost among the many conditions. 'Craving one's own body' refers to primary retribution; 'craving necessities' is called dependent retribution. Such things as handicrafts, when accomplished, bring about protective attachment and joyful fondness in the mind; this is called 'craving conditioned by karma'. If, upon meeting an adverse object, the mind arises and again matches past resentment, continuing to cultivate this mind as good—this is 'craving conditioned by defilements'. When afflicted by suffering and wishing to turn away from it, if being free of the self accords with one's wish, and the mind is delighted in the absence of this suffering, this is called 'craving conditioned by suffering'. > — English (machine translation) (machine translation) - [Previous: 31.3](https://indike.org/pramana/in.bauddha.taisho.1763.31.3) - [Next: 31.5](https://indike.org/pramana/in.bauddha.taisho.1763.31.5) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1763.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.31.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.31.4](https://indike.org/pramana/in.bauddha.taisho.1763.31.4) · Pramāṇa