[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) › 69.4 # 大般涅槃經集解 69.4 大般涅槃經集解 69.4 - **Language:** Classical Chinese ### [69.4](https://indike.org/pramana/in.bauddha.taisho.1763.69.4) 案僧亮曰：釋愛是因，以我為樂，則生愛著也。十二因緣所作善惡者，以生死為樂，不能離故，名受時也。何因緣生者，次觀受因，因復有因，從微至著，明可斷也。不因自在天生者，雅因要得其正也。皆從緣合而生者，緣合則非自非他，生無定主也。即是愛者，樂受生愛，愛生樂受，互為因果也。是和合中者，從合故非有，合生故非無，斷合則不生也。寶亮曰：此下去觀六種法，謂受想觸欲業苦，唯觸一法無別觀，寄諸門也。所以先觀受者，一切惑起莫不由受，故先觀受過。就觀受中，觀先受因，次觀受果報輕重，三觀受之滅處也。內外漏因心外境上生，漏盡因三受起也。如是受何因緣生者，次觀受因。如是因緣復從何生者，為次第種種觀因，終非是無因而生。不從想生者，別是外道所計無想天想非想陰之想也。若有此因生，應當先斷此受因也。因緣即是受者，從過去滅心受作因生也。非有受者，因緣中無有性受。非無受者，不離因緣有也。 > Sengliang comments: He explains that craving is the cause; regarding the self as bliss, one then gives rise to craving and clinging. Regarding the good and evil produced by the twelve links of dependent origination: taking birth-and-death to be bliss and being unable to leave it behind is called the time of feeling. 'From what causes and conditions does it arise?' Next he contemplates the causes of feeling: a cause further has a cause; moving from the subtle to the gross shows that it can be severed. 'It does not arise from Īśvara': a proper cause must be correctly grasped. 'All arise from the combination of conditions': arising from the combination of conditions, it is neither self nor other; arising has no fixed master. 'That is craving': pleasant feeling gives rise to craving, and craving gives rise to pleasant feeling; they mutually serve as cause and effect. 'In this combination': through combination it is not existent, but because combination arises it is not non-existent; when combination is severed, it does not arise. Baoliang comments: From here on, one contemplates six kinds of dharmas, namely feeling, perception, contact, desire, karma, and suffering. Contact alone is the single dharma lacking a separate contemplation; it is lodged within the various gateways. As for why one first contemplates feeling: of all delusions that arise, none do not do so by way of feeling; hence one first contemplates the faults of feeling. Within the contemplation of feeling, one first contemplates the cause of feeling; next, one contemplates the gravity and lightness of the fruition and retribution of feeling; third, one contemplates the place of cessation of feeling. The internal and external causes of defilements arise upon objects external to the mind; the causes of the exhaustion of defilements arise based on the three feelings. 'From what causes and conditions does such feeling arise?' Next one contemplates the causes of feeling. 'From what do such causes and conditions further arise?' In this way, one progressively contemplates the causes in various manners; ultimately, it does not arise without a cause. 'It does not arise from perception': this refers specifically to the perception of the heaven of non-perception or the aggregate of perception of neither-perception \[nor non-perception\] posited by the non-Buddhists. If it arose from such a cause, one ought first to sever this cause of feeling. 'The cause and condition is feeling itself': it arises taking the feeling of the past perished mind as its cause. 'There is no feeling': within causes and conditions there is no feeling of inherent nature. 'There is not no feeling': it exists without being separate from causes and conditions. > — English (machine translation) (machine translation) - [Previous: 69.3](https://indike.org/pramana/in.bauddha.taisho.1763.69.3) - [Next: 69.5](https://indike.org/pramana/in.bauddha.taisho.1763.69.5) - [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.69.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.69.4](https://indike.org/pramana/in.bauddha.taisho.1763.69.4) · Pramāṇa