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# 大般涅槃經集解 69.14

大般涅槃經集解 69.14

- **Language:** Classical Chinese

### [69.14](https://indike.org/pramana/in.bauddha.taisho.1763.69.14)

案僧亮曰：即是色聲者，先觀欲因。因有內外，色等是外，到想是內也。便生於受者，即欲也。欲無別法，倒想多為欲，樂名受也。十惡後想起，名十惡想也。以惡父母者，殺害是行報，地獄生報也。寶亮曰：次第三觀欲。欲即五塵，明五塵非欲能生於欲，因中說果，故名為欲。所以觀者，因五塵故生識，著識故生想，因想故生受，因受故生行陰中愛欲也。然從五塵至受，皆是欲因也。但識過患少故，不作別門觀也。

> Sengliang comments: 'That is, forms and sounds': he first contemplates the causes of desire. Causes have internal and external: forms and so forth are external, and inverted perceptions are internal. 'Then it generates feeling': that is desire. Desire has no separate dharma: when inverted perceptions are numerous, they constitute desire; pleasure is called feeling. When perceptions arise after the ten unwholesome deeds, they are called the ten unwholesome perceptions. 'Because of bad parents': killing and harming are the retribution of action, and hell is the retribution of rebirth. Baoliang comments: Next, thirdly, he contemplates desire. Desire is the five dusts (sense objects); he clarifies that the five dusts are not themselves desire, but can generate desire; speaking of the fruit within the cause, they are therefore called desire. The reason for contemplating them: because of the five dusts, consciousness arises; through attachment to consciousness, perception arises; because of perception, feeling arises; because of feeling, craving and desire within the aggregate of mental formations arise. Thus, from the five dusts to feeling, all are the causes of desire. However, because consciousness has few faults, it is not made into a separate gateway for contemplation.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.69.14) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.69.14](https://indike.org/pramana/in.bauddha.taisho.1763.69.14) · Pramāṇa
