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# 釋禪波羅蜜次第法門 3.168

釋禪波羅蜜次第法門 3.168

- **Language:** Classical Chinese

### [3.168](https://indike.org/pramana/in.bauddha.taisho.1916.3.168)

答曰：今明諸禪三昧發習因，義意不同，是中的據過去經得之善，中間退失，今因止更發，以明習因善發。四果發真無漏，悉無先世經得、中間失退因，今修止重發，豈得為類？若通論初品心無漏真解，即為二品心無漏作，種類如是，乃至九品。約此明習因善者，則四果所發無漏，皆名習因善發也。今既不約此明習因善發，故云四果所發皆非習因善根發也。

> Answer: Now, when explaining the habituated causes for the manifestation of the various dhyānas and samādhis, the meaning and intention are different: here, it specifically refers to wholesome \[states\] experienced in the past, lost midway, and now manifested again through cessation, so as to explain wholesome manifestation from habituated causes. The genuine undefiledness manifested in the four fruits entirely lacks the cause of having been experienced in a past life, lost midway, and now remanifested through cultivating cessation—how could they be analogous? If speaking generally, the genuine undefiled understanding of the first grade of mind serves as the homogeneous cause for the undefiledness of the second grade of mind, and likewise up to the ninth grade. If explaining wholesome habituated causes in this sense, then the undefiledness manifested in all four fruits would be called wholesome manifestation from habituated causes. But now, since we are not explaining wholesome manifestation from habituated causes in this sense, we say that what is manifested in the four fruits is not the manifestation of wholesome roots from habituated causes.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.3.168) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.3.168](https://indike.org/pramana/in.bauddha.taisho.1916.3.168) · Pramāṇa
