[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) › 60.44 # 大般涅槃經集解 60.44 大般涅槃經集解 60.44 - **Language:** Classical Chinese ### [60.44](https://indike.org/pramana/in.bauddha.taisho.1763.60.44) 案僧亮曰：第五轉障門。修道轉業，次道說也。純陀受報未有盡期，云何得成三菩提耶？僧宗曰：上縛解修道，成因中已有之難。今轉障勸修，成前無性七執。所以爾者，其云下至畜生、上窮諸佛皆為福田，若施之者則福報無盡。豈不以因中無性，永在三有耶？就轉障中有五段文：初明善惡業轉障體。第二明菩薩以願力生地獄中，非為實生，簡出此也。第三還正業體。上言業可轉，人情謂業報渾亂，故更辨雖復有轉，然業報之義豈可彰耶？第四明上雖言轉，今出其人。第五明人行何行故能轉耶？明以如此行故轉，即出轉業之行也。寶亮曰：將明業不定，故先引昔教定業作難，非唯惡業障道，善業亦能障。如昔說：若重心作業，必受果報。若爾，純陀今者重心施佛，受人天果報無盡，何當入聖耶？ > Sengliang states: The fifth is the gate of transforming obstacles. Cultivating the path to transform karma is explained next after the path. Cunda's experiencing of retribution has no end in sight; how can he attain samyak-saṃbodhi? Sengzong states: The preceding discussion on bondage, liberation, and cultivating the path established the objection regarding \[the result\] already existing in the cause. Now, transforming obstacles and encouraging cultivation establishes the preceding seven attachments regarding the absence of the nature. The reason is that it states that down to beasts and up to all Buddhas, all are fields of merit, and if one gives to them, the reward of merit is inexhaustible. Is this not because there is no \[Buddha-\]nature in the cause, so that one remains forever in the three realms of existence? Within \[the topic of\] transforming obstacles there are five textual sections: First, it clarifies the substance of transforming the obstacles of good and bad karma. Second, it clarifies that a bodhisattva is born in the hells by the power of vows, not by actual birth, setting this apart. Third, it restores the correct substance of karma: above it was said that karma can be transformed, and people might think karmic retribution is chaotic and confused, so it further discriminates whether, although there is transformation, the principle of karmic retribution could fail to be apparent. Fourth, it clarifies that although transformation was spoken of above, it now identifies the person \[who can transform it\]. Fifth, it clarifies by what practice a person can transform it: clarifying that through such practice one transforms it, which identifies the practice of transforming karma. Baoliang states: About to clarify that karma is indeterminate, he first adduces the past teaching of determinate karma to formulate an objection; it is not only bad karma that obstructs the path, but good karma can also obstruct it. As taught in the past: if one creates karma with a heavy mind, one must definitely experience the retribution. If so, Cunda now gives to the Buddha with a heavy mind and will experience inexhaustible retribution among humans and devas; when will he ever enter the rank of the sages? > — English (machine translation) (machine translation) - [Previous: 60.43](https://indike.org/pramana/in.bauddha.taisho.1763.60.43) - [Next: 60.45](https://indike.org/pramana/in.bauddha.taisho.1763.60.45) - [Up: 60](https://indike.org/pramana/in.bauddha.taisho.1763.60) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.60.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.60.44](https://indike.org/pramana/in.bauddha.taisho.1763.60.44) · Pramāṇa