[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) › 54.5 # 大般涅槃經集解 54.5 大般涅槃經集解 54.5 - **Language:** Classical Chinese ### [54.5](https://indike.org/pramana/in.bauddha.taisho.1763.54.5) 案僧亮曰：上說因果皆名佛性，若不說識其異則因果俱昧，昧則生疑，疑則有無未判，故命令決疑也。僧宗曰：將明因果佛性之境，故先廣列所疑，勸令問也。僧亮曰：發悟不同、機緣不一，今宜須縵告。為眾人之道，故歷舉法問以為。寶亮曰：大判師子吼所論，不過十段。第一師子吼有六問，佛有六答，先往復辨，彰定因果性體。夫脩道若心無所據，則行亦難進，故先明因果性，令指南有在。第二勸信。若於因果性中信心未決者，勸依十二部經，約應佛觀因觀果，觀如來身口二業所以而現。若為於物、不為己身而現世者，得知天下有至極妙果，其理必然，令可得相與修因往趣也。第三明縛解。若於此因果性信心不立者則名為縛，若能安於大理深生決信則謂為解。第四辨修道。若欲從縛得解，要因修道，故次縛解後明有道可脩。第五明轉障。但群生聞此玄言，難為心用，若不以近事來誘，則無容入理。故云應修身戒心慧，能轉重業，人天中輕受；如其不爾，輕業重受。故第六因明勸修。欲得速離重障，要須修道，若不如此難得離障。第七出能脩道人。眾生既聞有修道，未知修之方法，故今廣明其相。第八歎脩道人德。凡夫心志狹劣，謂言日一麻一米，苦難可忍。是以次辨此人之德，明行法得味不覺為勞，居苦接化如三禪樂。第九嘆經。自不此經中覺，則無由行成有不思之德。第十嘆佛經句。佛居化主，而能使蒼生蒙法得樂，恩德如此，那可不歎？ > Sengliang comments: Previously, cause and effect were both called the buddhadhātu. If one does not explain and recognize their difference, cause and effect will both be obscure. Obscurity breeds doubt, and doubt leaves existence and nonexistence undecided; hence \[the Buddha\] commands them to resolve their doubts. Sengzong says: Being about to clarify the domain of the cause-and-effect buddhadhātu, he first lists in detail what is doubted, encouraging them to ask. Sengliang says: Awakening differs and karmic capacities are not uniform, so now it is appropriate to give a general proclamation. For the sake of the path of the multitude, he reviews and raises questions on dharmas. Baoliang says: In a broad division, what Lion's Roar discusses does not exceed ten sections. First, Lion's Roar poses six questions, and the Buddha gives six answers; they first debate back and forth, clearly establishing the essence of the nature of cause and effect. In cultivating the path, if the mind has no basis, practice is also difficult to advance; thus he first clarifies the nature of cause and effect, so that there is a guiding compass. Second, he encourages faith. If one's resolute faith regarding the nature of cause and effect is not yet settled, he encourages relying on the twelve divisions of the canon, examining cause and observing effect in terms of the response Buddha, observing why the Tathāgata's physical and verbal karmas manifest. If he manifests in the world for the sake of beings and not for his own person, one knows that in all the world there is an ultimate, sublime fruit; its principle being necessarily so, it enables \[beings\] together to cultivate causes and head toward it. Third, he clarifies bondage and liberation. If resolute faith regarding this nature of cause and effect is not established, it is called bondage; if one can rest in the great principle and generate deep, resolute faith, it is called liberation. Fourth, he analyzes the cultivation of the path. If one wishes to attain liberation from bondage, it must depend on cultivating the path; therefore, after bondage and liberation, he clarifies that there is a path to be cultivated. Fifth, he clarifies the transformation of hindrances. When living beings hear these profound words, it is difficult for them to apply their minds; if one does not entice them with proximate matters, there is no way for them to enter the principle. Therefore it is said that one should cultivate the body, moral discipline, the mind, and wisdom, which can transform heavy karma into light experience among humans and gods; if it were not so, light karma would be experienced heavily. Thus, sixth, following this, he encourages cultivation. If one wishes to quickly leave heavy hindrances behind, one must cultivate the path; without this, it is difficult to leave hindrances behind. Seventh, he presents the persons capable of cultivating the path. Since living beings have heard that there is cultivation of the path but do not yet know the method of cultivation, he now clarifies its characteristics extensively. Eighth, he praises the virtues of those who cultivate the path. Ordinary persons are narrow and inferior in aspiration, thinking that eating one hemp seed and one grain of rice a day is an intolerable suffering. Therefore, he next analyzes the virtue of such a person, showing that one who practices the Dharma tastes its flavor and does not perceive it as toil; abiding in suffering to receive and transform \[others\] is like the bliss of the third dhyāna. Ninth, he praises the sūtra. Unless one awakens within this sūtra, there is no way for one's practice to be accomplished and possess unfathomable virtues. Tenth, he praises the Buddha and the sūtra's lines. The Buddha resides as the master of conversion and is able to cause the multitude of beings to receive the Dharma and attain bliss; with such grace and virtue, how could one not praise him? > — English (machine translation) (machine translation) - [Previous: 54.4](https://indike.org/pramana/in.bauddha.taisho.1763.54.4) - [Next: 54.6](https://indike.org/pramana/in.bauddha.taisho.1763.54.6) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.1763.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.54.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.54.5](https://indike.org/pramana/in.bauddha.taisho.1763.54.5) · Pramāṇa