[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) › 69.38 # 大般涅槃經集解 69.38 大般涅槃經集解 69.38 - **Language:** Classical Chinese ### [69.38](https://indike.org/pramana/in.bauddha.taisho.1763.69.38) 案僧亮曰：此九句，初七是因、後二是果也。若知因果功用差別，則知梵行也。寶亮曰：轉卅七名，作九位說也。何故爾？凡夫無解，謂言位定不得作多少說也。今明法相無定，故轉為九位。就九位中分，唯分定慧，遺於戒。能助生定慧，非正道體，是故不取也。分九名為四意：第一有四位，就上中下品為名也；第二有三位，據工用為名也；第三一位，就當分所除為因也；第四最後一位，標果受稱也。初四就漸增進受名者，初第一念無漏，能與後解作資，故名初品無漏為根也。第二念無漏為因者，能生後力轉強，故稱因也。第三念無漏名受者，如三受心後即生煩惱。今此中義亦同，既解慧稍深，轉能攝生後無漏，故名為受也。第四念名增者，此無漏念念增明故，所以受增名。然後從初住以上，次第相生，訖至金剛心，地地中皆有此四法。故知斯四，就稍稍增進受名也。次有三法就工用受名者，明品品中盡有此三。何以知之？主名為念，能守境也。導名為定者，因念守境，於緣中靜慮而得定也。勝名為慧者，定雖能守境令心不散，若無勝慧，或無容遣，此能除力勝故，名之為勝。若爾，從初住以上、金剛以還，當地於念念之中皆有此三義，然無別心也。智實者，此是第八法，亦應是工用，然法小異。何故爾？言實名解脫，從初住解去，當地中談無，或不論能治。今者明其所除，據行人所得無為功德，就無縛邊作語也。第九知畢者，就極處為言，據涅槃果體為旨。 > Sengliang states: Among these nine phrases, the first seven are causes and the latter two are fruitions. If one knows the distinctions in function between cause and fruition, then one knows pure conduct. Baoliang states: The thirty-seven names are converted and spoken of as nine stages. Why is this so? Ordinary people lack understanding and claim that the stages are fixed and cannot be spoken of as more or less. Now it is clarified that the characteristics of dharmas are not fixed; hence they are converted into nine stages. Dividing within the nine stages, it divides only concentration and wisdom, leaving out morality. It can assist in generating concentration and wisdom, but is not the essence of the path proper; therefore it is not taken up. The nine names are divided into four senses: first, there are four stages, named in terms of upper, middle, and lower grades; second, there are three stages, named on the basis of function; third, one stage, taking what is eliminated in that corresponding portion as the cause; fourth, the last stage, indicating the fruit to receive its title. The first four receive their names in terms of gradual progression: the first thought of untaintedness can provide support for subsequent understanding, so the initial grade of untaintedness is called 'root'. The second thought of untaintedness is 'cause': because it can generate subsequent strength that becomes stronger, it is called 'cause'. The third thought of untaintedness is called 'reception': just as after the mind of the three feelings, afflictions are immediately generated; now the meaning here is also the same: since understanding and wisdom are slightly deeper, they are further able to grasp and generate subsequent untaintedness, so it is called 'reception'. The fourth thought is called 'increase': because this untaintedness increases in clarity from thought to thought, it receives the name of 'increase'. Then, from the first abidance upward, they are generated successively, culminating in the diamond-like mind; in every stage there are these four dharmas. Thus one knows these four receive their names in terms of gradual progression. Next, there are three dharmas that receive their names based on function: it clarifies that in every grade all three exist. How is this known? The master is called mindfulness, which can guard the object. The guide is called concentration: because mindfulness guards the object, one calms contemplation amidst conditions and attains concentration. The superior is called wisdom: although concentration can guard the object and prevent the mind from scattering, without superior wisdom, delusions would have no way to be dispatched; because its power of elimination is superior, it is called 'superior'. If so, from the first abidance upward down to the diamond-like \[mind\], at each stage within every thought all three of these meanings exist, yet there is no separate mind. 'Knowing reality': this is the eighth dharma, and it should also be function, yet the dharma is slightly different. Why is this so? 'Reality' is called vimokṣa; from the understanding of the first abidance onward, in that stage one speaks of nothingness, or does not discuss what can remedy. Now, clarifying what is eliminated, based on the unconditioned merit attained by the practitioner, it speaks from the side of freedom from bondage. The ninth, 'knowing the ultimate', speaks in terms of the ultimate point, taking the fruition-essence of nirvāṇa as its purport. > — English (machine translation) (machine translation) - [Previous: 69.37](https://indike.org/pramana/in.bauddha.taisho.1763.69.37) - [Next: 69.39](https://indike.org/pramana/in.bauddha.taisho.1763.69.39) - [Up: 69](https://indike.org/pramana/in.bauddha.taisho.1763.69) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.69.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.69.38](https://indike.org/pramana/in.bauddha.taisho.1763.69.38) · Pramāṇa