[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) › 69.6 # 大般涅槃經集解 69.6 大般涅槃經集解 69.6 - **Language:** Classical Chinese ### [69.6](https://indike.org/pramana/in.bauddha.taisho.1763.69.6) 案僧亮曰：若不觀果苦，則不厭受；斷受因故，次觀果也。受因緣得解脫者，樂生則繫，樂滅則脫也。斷我我所者，知無宰主也。有少滅處者，三慧斷結，以聞思斷麁，名小畢竟；修慧斷微，名畢竟解脫也。知從八正即便修集者，八道無漏，是修慧也。增長身心者，八道向滅，而增長違道也。何因緣故能增長耶？觸因緣者，謂聞思觀遠因，修慧觀近因。下觀果也。非明無明者，有漏善及無記也。雜食愛者，能令生死不斷也。寶亮曰：觀因既竟，次觀果者，得三惡苦報。此三惡果，雖都是四心家報，要不離於受也。何等受？能作愛因。何等愛？能作受因。此明更互相生義，愛亦能作受因，受亦能作愛因也。觀因果輕重既竟，故次第三觀受滅處。若得信首五根，二空成就，名作少滅。至正觀無漏，名為大滅也。是道觀受有三相者，即三受相。然此三受，能增長行陰中身心煩惱也。何因緣故能增長者，從三觸因緣故生。第一無明觸者，煩惱觸也。第二明觸者，能生無漏八正道也。第三非明無明觸者，世俗善心也。如是受亦名為因亦名為果者，從觸生名果，能生受故亦名因也。觀受作三門既竟，今次復觀愛果報者，因愛而生，所以須觀也。智者觀愛復有二種雜食，愛者四食也。無食愛者，斷四食得無漏也。若欲斷愛，先斷受因，近因是受、遠因是觸，因果盡斷，所以得八正道，即名清淨梵行。 > Sengliang comments: If one does not contemplate the suffering of the fruition, one will not become weary of feeling; to sever the causes of feeling, he next contemplates the fruitions. 'Through the causes and conditions of feeling one attains liberation': when pleasure arises one is bound, and when pleasure ceases one is liberated. 'Severing self and what belongs to self': knowing there is no governing master. 'There is a minor place of cessation': the three types of wisdom sever the fetters; using hearing and thinking to sever the gross is called a minor culmination, while the wisdom of cultivation severs the subtle and is called ultimate liberation. 'Knowing that it proceeds from the eightfold noble \[path\], he then cultivates and amasses it': the eightfold path is uncontaminated, which is the wisdom of cultivation. 'Increasing body and mind': the eightfold path tends toward cessation, whereas increasing \[them\] goes against the path. 'For what cause and condition can it increase? Causes and conditions of contact': this means hearing and thinking contemplate the distant cause, while the wisdom of cultivation contemplates the proximate cause. Below, he contemplates the fruitions. 'Neither clear nor non-clear': contaminated wholesome \[dharmas\] and indeterminate ones. 'Craving for mixed food': it can keep birth-and-death uninterrupted. Baoliang comments: Having finished contemplating the causes, he next contemplates the fruitions: one obtains the bitter retributions of the three evil realms. Although these three evil fruitions are all the retributions of the family of the four minds, they necessarily are not separate from feeling. What kind of feeling can serve as the cause of craving? What kind of craving can serve as the cause of feeling? This explains the principle of their mutual generation: craving can also serve as the cause of feeling, and feeling can also serve as the cause of craving. Having finished contemplating the gravity and lightness of causes and fruitions, thirdly he therefore next contemplates the place of cessation of feeling. If one attains the five faculties headed by faith and accomplishes the two types of emptiness, it is called effecting a minor cessation. Reaching the uncontaminated correct contemplation is called the great cessation. 'This path contemplates feeling as having three characteristics': that is, the characteristics of the three feelings. Yet these three feelings can increase the afflictions of body and mind within the aggregate of mental formations (saṃskāraskandha). 'For what cause and condition can they increase?': they arise due to the causes and conditions of the three contacts. The first, contact of ignorance, is contact with affliction. The second, clear contact, can generate the uncontaminated eightfold noble path. The third, contact that is neither clear nor non-clear, is the conventional wholesome mind. 'Such feeling is both called cause and called fruition': arising from contact it is called fruition; because it can generate feeling, it is also called cause. Having finished contemplating feeling through the three gateways, now he next contemplates the fruition and retribution of craving: since it arises because of craving, it must therefore be contemplated. 'The wise person contemplates craving as again having two kinds: craving for mixed food': that is, the four nutriments. 'Craving without food': severing the four nutriments to attain the uncontaminated. If one wishes to sever craving, one must first sever the cause of feeling: the proximate cause is feeling, and the distant cause is contact. When causes and fruitions are completely severed, one thereby attains the eightfold noble path, which is called pure celibate practice (brahmacarya). > — English (machine translation) (machine translation) - [Previous: 69.5](https://indike.org/pramana/in.bauddha.taisho.1763.69.5) - [Next: 69.7](https://indike.org/pramana/in.bauddha.taisho.1763.69.7) - [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.69.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.69.6](https://indike.org/pramana/in.bauddha.taisho.1763.69.6) · Pramāṇa