[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) › 9.5 # 大乘義章 9.5 大乘義章 9.5 - **Language:** Classical Chinese ### [9.5](https://indike.org/pramana/in.bauddha.taisho.1851.9.5) 次明因起次第之義。先就相發以明因起。彼相發心因何而生？因大悲生。悲因何生？由依信慧。信慧因何？由聞正法。聞法因何？由近善友。是故菩薩先近善友，由近友故得聞正法。聞何等法？謂聞生死大苦、涅槃至樂，因聞生信，信生死苦、涅槃大樂。因聞生慧，知生死苦、涅槃大樂。由信慧故便起慈悲，信知生死是大苦故，念眾生未出，故起大悲。信知涅槃是至樂故，念眾生未得，故起大慈。由慈悲故起菩提心，悲念眾生於苦未出欲為濟拔。自我不出，無由化他令出生死，是故發心願出生死。慈念眾生未得涅槃欲為授與，自我不得，無由化他令得涅槃，是故發心願得涅槃。故因悲慈起菩提心。次就息相以明因起。息相發心是修慧攝。彼依何生？由思慧生。思因何生？由於聞慧。聞慧因何？由聞正法。聞法因何？由近善友。是故菩薩先近善友，由近友故得聞正法。聞何等法？謂聞生死涅槃法空，如《大品》等。既聞是已，便知生死本性寂滅，涅槃亦如，成就聞慧。依聞起思，思惟生死涅槃法空。依思起修，觀諸法空。見法空故，捨彼相求，安心如道，名息相發。息相如是。次明真發因起次第。真發即是證行所攝。彼由何生？由於修慧。修因何生？因思而發。思依何起？依於聞慧。聞由何生？由聞正法。聞法因何？由近善友。是故菩薩先近善友，由近友故得聞正法。聞何等法？聞知真實如來藏性是己自體，如《勝鬘經》、《楞伽經》等。既聞是已便成聞慧。因聞起思，思量真實如來藏性是己自體。因思起修，觀察彼實。因彼捨妄便證自實，以證實故名真發心。因起如是（此二門竟）。 > Next, the meaning of the order of causal arising is explained. First, causal arising is explained with respect to generation with marks. From what does that mind generated with marks arise? It arises from great compassion. From what does compassion arise? It relies on faith and wisdom. From what do faith and wisdom arise? From hearing the correct Dharma. From what does hearing the Dharma arise? From approaching good spiritual friends. Therefore, a bodhisattva first approaches good spiritual friends, and by approaching friends, is able to hear the correct Dharma. What kind of Dharma does one hear? One hears of the great suffering of saṃsāra and the supreme bliss of nirvāṇa. Due to hearing, faith arises, believing in the suffering of saṃsāra and the great bliss of nirvāṇa. Due to hearing, wisdom arises, knowing the suffering of saṃsāra and the great bliss of nirvāṇa. Due to faith and wisdom, one then gives rise to benevolence and compassion: because one believes and knows that saṃsāra is great suffering, mindful that sentient beings have not escaped, one therefore gives rise to great compassion; because one believes and knows that nirvāṇa is supreme bliss, mindful that sentient beings have not attained it, one therefore gives rise to great benevolence. Due to benevolence and compassion, one gives rise to the bodhicitta: compassionately mindful that sentient beings have not escaped from suffering, one wishes to rescue them; but if I myself do not escape, there is no way to transform others to cause them to escape saṃsāra, and therefore one generates the mind, vowing to escape saṃsāra; benevolently mindful that sentient beings have not attained nirvāṇa, one wishes to bestow it upon them; but if I myself do not attain it, there is no way to transform others to cause them to attain nirvāṇa, and therefore one generates the mind, vowing to attain nirvāṇa. Thus, based on compassion and benevolence, one gives rise to the bodhicitta. Next, causal arising is explained with respect to pacifying marks. The mind generated by pacifying marks is subsumed under wisdom of cultivation. Upon what does it arise? It arises from wisdom of reflection. From what does reflection arise? From wisdom of hearing. From what does the wisdom of hearing arise? From hearing the correct Dharma. From what does hearing the Dharma arise? From approaching good spiritual friends. Therefore, a bodhisattva first approaches good spiritual friends, and by approaching friends, is able to hear the correct Dharma. What kind of Dharma does one hear? One hears of the emptiness of dharmas in saṃsāra and nirvāṇa, as in the \*Pañcaviṃśatisāhasrikā Prajñāpāramitā\* and so forth. Having heard this, one then knows that the fundamental nature of saṃsāra is quiescent, and nirvāṇa is likewise tathatā, accomplishing the wisdom of hearing. Relying on hearing, reflection arises, contemplating the emptiness of dharmas in saṃsāra and nirvāṇa. Relying on reflection, cultivation arises, observing the emptiness of all dharmas. Because one sees the emptiness of dharmas, one abandons that seeking based on marks and settles the mind in the path of tathatā; this is called generation by pacifying marks. Such is pacifying marks. Next, the order of causal arising for true generation is explained. True generation is subsumed under the practice of realization. From what does it arise? From the wisdom of cultivation. From what does cultivation arise? It is generated from reflection. Upon what does reflection arise? It relies on the wisdom of hearing. From what does hearing arise? From hearing the correct Dharma. From what does hearing the Dharma arise? From approaching good spiritual friends. Therefore, a bodhisattva first approaches good spiritual friends, and by approaching friends, is able to hear the correct Dharma. What kind of Dharma does one hear? One hears and knows that the true nature of the tathāgatagarbha is one's own essence, as in the \*Śrīmālādevī Sūtra\*, the \*Laṅkāvatāra Sūtra\*, and so forth. Having heard this, it then constitutes the wisdom of hearing. Based on hearing, reflection arises, contemplating that the true nature of the tathāgatagarbha is one's own essence. Based on reflection, cultivation arises, observing that reality. Due to that, one abandons delusion and then realizes one's own reality; because one realizes reality, it is called true generation of the mind. Such is causal arising (this completes the second section). > — English (machine translation) (machine translation) - [Previous: 9.4](https://indike.org/pramana/in.bauddha.taisho.1851.9.4) - [Next: 9.6](https://indike.org/pramana/in.bauddha.taisho.1851.9.6) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1851.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.9.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.9.5](https://indike.org/pramana/in.bauddha.taisho.1851.9.5) · Pramāṇa