[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) › 8.46 # 大般涅槃經集解 8.46 大般涅槃經集解 8.46 - **Language:** Classical Chinese ### [8.46](https://indike.org/pramana/in.bauddha.taisho.1763.8.46) 案僧宗曰：廣前因義也。上答般若因，云十善四等也。法身因，謂護法也。此是相似因果。今就廣門，寄境以明也。何者？若遍收其因，則八萬四千；略而為語，莫出智慧。慧之所生，生在乎境，境有深淺，故教有偏圓，解亦隨教也。如來初開四諦，但言是苦是集，未明苦集不生。及般若之教，始顯不生。爰至法華，苦集之相猶止三界。今日所明，一豪之惑起，則無明住地，乃至金剛苦亦如之。昔日明滅，止於身智。滅既有餘，道亦未了。教不究竟，生解亦偏。以解淺益微，則聖心不悅。今日所說，教圓理足，生解亦深，化功遂暢，義言心喜也。智秀曰：此第九問境也。 > Sengzong states: This expands upon the previous meaning of 'cause.' Above, in answering the cause of prajñā, it mentioned the ten virtues and the four immeasurables; the cause of the dharmakāya refers to protecting the Dharma. These are provisional causes and fruitions. Now, within the expanded section, it is clarified by lodging it in the objective sphere. Why? If all causes were gathered, there would be eighty-four thousand; stated concisely, they do not go beyond wisdom. What gives rise to wisdom lies in the objective sphere. Because objective spheres have depths and shallownesses, teachings have partial and complete forms, and understanding follows the teachings accordingly. When the Tathāgata first set forth the four noble truths, he merely stated that there is suffering and there is origination, not yet clarifying that suffering and origination are unarisen. Only when he reached the teaching of prajñā did he first reveal non-arising. Coming to the Saddharmapuṇḍarīka Sūtra, the marks of suffering and origination were still confined to the three realms. What is clarified today is that if even the slightest delusion arises, it is avidyāvāsabhūmi, and up to the vajra-samādhi, suffering is likewise so. In the past, the clarification of cessation was confined to body and intellect. Since cessation still had a remainder, the path was not yet ultimate. When the teaching is not definitive, the understanding that arises is also partial. Because understanding was shallow and the benefit slight, the sage's mind was not pleased. What is expounded today has a complete teaching and fully realized principle; the understanding that arises is also profound, and the work of conversion is smoothly fulfilled, which is expressed as 'the mind rejoices.' Zhixiu states: This ninth question concerns the objective sphere. > — English (machine translation) (machine translation) - [Previous: 8.45](https://indike.org/pramana/in.bauddha.taisho.1763.8.45) - [Next: 8.47](https://indike.org/pramana/in.bauddha.taisho.1763.8.47) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1763.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.8.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.8.46](https://indike.org/pramana/in.bauddha.taisho.1763.8.46) · Pramāṇa