[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) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 7.426 # 大般涅槃經義記 7.426 大般涅槃經義記 7.426 - **Language:** Classical Chinese ### [7.426](https://indike.org/pramana/in.bauddha.taisho.1764.7.426) 自下第三對前德王本無之執，呵以顯非。先舉無見，無見有二：一無果見、二「有凡復言心無因」下明無因見。無果見中，「有凡復言一切因中悉無有果」總明無果。「因有二」下別釋無果，攬因成果，更無別體，故言無果。先舉二因，麁細列名，常與無常辨其二相。細者，所謂隣空微塵，不可分張、不可破壞，故名為常；麁謂麁塵，可分、可壞，故曰無常。從「微細」下明因成果，彰果無常。於中先明從微細因轉成麁因，如從細塵集成麁塵。次明麁因集成麁果，如從麁塵成埿團等。後明麁因是無常故成果無常，以細微塵分於麁塵，麁塵不立名因無常；將此麁因分埿團等，彼復不立，名果無常。 > From here below, third, against the previous grasping at original non-existence by \[Bodhisattva\] Guṇarāja, \[the sūtra\] reproves it to reveal its error. First, it adduces the view of non-existence. The view of non-existence has two aspects: first, the view of no effect; second, from "there are also ordinary persons who say the mind is without cause" downward, it explains the view of no cause. Within the view of no effect, "there are also ordinary persons who say that within all causes there is no effect whatsoever" generally explains no effect. From "causes are of two kinds" downward, it specifically explains no effect: gathering causes to form an effect, there is no separate entity apart from them; hence it says there is no effect. First, it adduces the two causes, listing their names as coarse and subtle, and distinguishes their two characteristics as permanent and impermanent. The subtle refers to the paramāṇu adjacent to empty space, which cannot be divided or broken down, and therefore is called permanent; the coarse refers to coarse particles, which can be divided and broken down, and therefore are called impermanent. From "micro-subtle" downward, it explains that causes form effects, demonstrating the impermanence of effects. Therein, it first explains that from subtle causes they transform into coarse causes, just as coarse particles are gathered from subtle particles. Next, it explains that coarse causes gather to form coarse effects, just as lumps of clay and the like are formed from coarse particles. Afterward, it explains that because coarse causes are impermanent, the effects formed are impermanent: when subtle paramāṇus are divided from the coarse particles, the coarse particles do not stand, which is called the impermanence of the cause; when one takes these coarse causes to divide lumps of clay and the like, they too do not stand, which is called the impermanence of the effect. > — English (machine translation) (machine translation) - [Previous: 7.425](https://indike.org/pramana/in.bauddha.taisho.1764.7.425) - [Next: 7.427](https://indike.org/pramana/in.bauddha.taisho.1764.7.427) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1764.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.7.426) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.7.426](https://indike.org/pramana/in.bauddha.taisho.1764.7.426) · Pramāṇa