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# 大般涅槃經集解 70.25

大般涅槃經集解 70.25

- **Language:** Classical Chinese

### [70.25](https://indike.org/pramana/in.bauddha.taisho.1763.70.25)

案僧亮曰：從性生大，從大生慢者，五大慢是識也。先說二法未是諦數，明二十四法是色非色。《大論》色慢攝非色，互共相生，皆是無常；性則不爾。《百論》云「從冥初生覺，說十一根義。」次其性從此麁說，義雖不以次，大義同耳。彼覺此慢，互其辭也。僧宗曰：冥者，八萬劫外冥然不見，此不改，言性也。慢即我心，只計我故，起慢於前人也。寶亮曰：從性生大者，是覺也。覺萬法故，言大也。從大生慢者，即是從覺生我心也。

> Sengliang states: "Regarding 'from nature arises the great, and from the great arises egoism', the great of the five elements and egoism constitute consciousness. First expounding these two dharmas does not yet complete the enumeration of principles; it clarifies that the twenty-four dharmas are material and non-material. In the \*Mahāprajñāpāramitopadeśa\*, form and egoism subsume the non-material; mutually generating one another, all are impermanent; nature, however, is not like this. The \*Śataśāstra\* says, 'From primal darkness arises intellect (buddhi); this explains the meaning of the eleven faculties.' Next, its nature is roughly explained from here; although the meaning is not in strict sequence, the general import is the same. Intellect there and egoism here are alternating expressions." Sengzong states: "Primal darkness means that beyond eighty thousand kalpas it is dark and unseen; because this does not alter, it is called nature. Egoism is precisely the self-mind; merely grasping at a self, it gives rise to conceit before other persons." Baoliang states: "'From nature arises the great' refers to intellect. Because it perceives the ten thousand dharmas, it is called 'great'. 'From the great arises egoism' means that from intellect the self-mind arises."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.70.25) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1763.70.25](https://indike.org/pramana/in.bauddha.taisho.1763.70.25) · Pramāṇa
