[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 14.46 # 大乘義章 14.46 大乘義章 14.46 - **Language:** Classical Chinese ### [14.46](https://indike.org/pramana/in.bauddha.taisho.1851.14.46) 次就位論。此無生忍位在何處？義釋有三：一約五忍分別。五忍如上。此無生忍在於七地八地九地，七地始得、八地清淨、九地滿足。二簡勝異劣。六地已前一切未得，七地已上一切得之。問曰：無生與空無我同是道理，空與無我前地已得，何故無生要七地上方乃得乎？釋言：通論體一名異，得無先後。隨義分別，觀因緣相，破遣定性，名為無我。初地中得遣因緣相，入法平等，名之為空。謂前四五六地中得證法本如無相可起，方名無生，故七地上始能證會。三就實通辨。初地已上皆得無生，故《釋論》中說初地上得無生忍，初地菩薩亦能見法不生滅故。若復通論，種性已上亦分得之。十無生忍，略辨如是。 > Next, to discuss in terms of stages. In which stage does this anutpattika-dharma-kṣānti reside? In doctrinal explanation there are three: First, distinction in terms of the five kṣāntis. The five kṣāntis are as above. This anutpattika-dharma-kṣānti resides on the seventh bhūmi, eighth bhūmi, and ninth bhūmi: initially attained on the seventh bhūmi, purified on the eighth bhūmi, and perfected on the ninth bhūmi. Second, distinguishing the superior from the inferior: on the sixth bhūmi and below, none have attained it; on the seventh bhūmi and above, all have attained it. Question: Non-arising, emptiness, and non-self are identical in principle; emptiness and non-self have already been attained on the preceding bhūmis, so why must non-arising only be attained on the seventh bhūmi and above? Explanation: Speaking generally, their essence is one and their names different, and there is no prior or subsequent in their attainment. Distinguishing them according to meaning: contemplating the signs of causes and conditions and dismissing fixed nature is called non-self. Attaining the dismissal of the signs of causes and conditions on the first bhūmi and entering the equality of dharmas is called emptiness. Realizing that dharmas are fundamentally such and that there are no signs that can arise—which is attained on the preceding fourth, fifth, and sixth bhūmis—only then is called non-arising; hence it can only be realized and integrated on the seventh bhūmi and above. Third, comprehensive analysis in terms of reality: from the first bhūmi and above, all attain non-arising; hence the \*Śāstra\* states that anutpattika-dharma-kṣānti is attained on the first bhūmi and above, because bodhisattvas of the first bhūmi are also able to see that dharmas neither arise nor cease. Furthermore, if speaking comprehensively, those from the gotra stage and above also partially attain it. The ten kinds of anutpattika-dharma-kṣānti are briefly distinguished in this way. > — English (machine translation) (machine translation) - [Previous: 14.45](https://indike.org/pramana/in.bauddha.taisho.1851.14.45) - [Next: 14.47](https://indike.org/pramana/in.bauddha.taisho.1851.14.47) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.46](https://indike.org/pramana/in.bauddha.taisho.1851.14.46) · Pramāṇa