[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) › 69.42 # 大般涅槃經集解 69.42 大般涅槃經集解 69.42 - **Language:** Classical Chinese ### [69.42](https://indike.org/pramana/in.bauddha.taisho.1763.69.42) 案僧亮曰：厭苦欲滅名善。是故名觸者，滅苦須法在善友，經說道一心諦受，受則能善思惟者，受已思義道品增。白四羯磨，以戒為出家。白四得戒之本，名觸、名因。二種戒者，戒為道根名攝，即是初發訖，即是相似不斷。譬四品善根，下、中、上。下品名根，中品名因，中與下相似也。增者訖能生相似上品，滅中品名相似，能生上上名生相似，上上似上也。起中下為增根，即是作訖，增即可用。譬炊米為糧，炊成名因，飯時是用也。寶亮曰：下餘三種，矚文易見。然凡天執著，謂言唯真無漏得作九名，故今處處施此九位高下無定，乃至十二因緣名字亦得作此九說。既數重釋竟，人由未解，故迦葉更問：前知根等三法，云何有異？佛還作數重釋。此三法正上中下品，次第相生，因果用異，故得此三名也。 > Sengliang comments: Loathing suffering and desiring its cessation is called wholesome. Therefore, it is called contact: extinguishing suffering requires the Dharma found in good friends. The sūtras say that one wholeheartedly and attentively receives the Path; when one receives it, one can engage in wholesome reflection; having received it, reflecting on its meaning causes the factors of the Path to increase. Through the fourfold karmavācanā, one takes morality as the basis of leaving the household life. The fourfold \[procedure\] is the root of attaining the precepts, named contact and named cause. Regarding the two kinds of precepts: taking precepts as the root of the Path is called grasping; that is, from initial generation onwards, there is an uninterrupted continuity of similarity. For example, the four grades of wholesome roots: lower, middle, and upper. The lower grade is named root, the middle grade is named cause, and the middle is similar to the lower. "Increase" means having completed, it can generate a similar upper grade; extinguishing the middle grade is called similar; being able to generate the upper-upper is called generating the similar, and the upper-upper resembles the upper. Arising from the middle and lower constitutes the root of increase; that is, upon completion, increase can then be put to use. It is like boiling rice for provisions: when cooked, it is called the cause; when eaten, it is put to use. > > Baoliang comments: The remaining three kinds below are readily apparent upon examining the text. However, ordinary beings and devas cling \[to views\], claiming that only the true uncontaminated \[state\] can be designated by these nine terms. Therefore, these nine stages are applied everywhere without fixed hierarchy; even the designations of the twelve links of dependent origination can be explained via these nine. Although he has explained this several times, people still did not understand. Thus Kāśyapa asked again: "How are the three dharmas, such as knowing the root, differentiated previously?" The Buddha again gave several layers of explanations. These three dharmas correspond precisely to the lower, middle, and upper grades, successively producing one another; since their causal, fruition, and functional applications differ, they receive these three names. > — English (machine translation) (machine translation) - [Previous: 69.41](https://indike.org/pramana/in.bauddha.taisho.1763.69.41) - [Next: 69.43](https://indike.org/pramana/in.bauddha.taisho.1763.69.43) - [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.69.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.69.42](https://indike.org/pramana/in.bauddha.taisho.1763.69.42) · Pramāṇa