大般涅槃經集解 65.46

65.46

案僧亮曰：經說苦樂以心為主。心有解惑，惑名無明，解名正見。正見是樂因，無明是苦本，此二是心之異能也。立為數法，五陰是苦，從無明生，說癡過患也。僧宗曰：第十四諍也。或說有心數，或說無心數也。若論正義，心之與數亦有亦無。言有數者，前後次第而生。言無數者，謂不一時並有也。寶亮曰：佛一時說，莫問凡聖，五陰盡因無明故得，乃至十二支亦爾。有人不解，便言止是一無明，而中間無復因果相生，直是一物常爾。但作異名異說，是有十二支，便唱言無心數也。智秀曰：因佛說十二緣、兩段因果，二家生執。初明過去因，有三事改常：一者從無明支長出愛取支；二者轉行支作有名說也；三者就果上說即因名。次辨五果，其異有五：一者改識為受；二者即果上說因名；三者於名色後廣出諸支；四者略觸受二支；五者約受支說即果名也。或者因之執無心數，次說三因二果。於說三因，二事改常：一者受支前長出眼識等；二者轉作業名。說於二果，二事改常：一者改生支為識；二者分老死廣作諸支名，由云想等非即是觸也。或者因此執有心數並頭而生也。道慧記曰：夫心前後差別名為數耳。若計前後猶是一心，都無心數，此亦失。若言一時之中別有心數俱生者，亦為失也。

Sengliang comments: The sūtras say that suffering and pleasure take the mind as primary. The mind has understanding and delusion; delusion is called ignorance, and understanding is called right view. Right view is the cause of pleasure, and ignorance is the root of suffering; these two are different capabilities of the mind. Established as mental factors: the five aggregates are suffering, arising from ignorance; this explains the faults and perils of delusion. Sengzong says: This is the fourteenth dispute. Some teach that there are mental factors, and some teach that there are no mental factors. If we discuss the correct meaning, mind and its factors both exist and do not exist. To say that there are factors means they arise successively before and after. To say that there are no factors means that they do not exist simultaneously at one time. Baoliang says: The Buddha on one occasion taught that, regardless of ordinary person or noble one, the five aggregates are entirely obtained due to ignorance, and this extends even to the twelve links being likewise. Some people did not understand, and then said it is merely a single ignorance with no further mutual generation of cause and effect in between, simply being one permanent entity throughout. Merely constructing different names and different expositions, they posited that there are twelve links, and then proclaimed that there are no mental factors. Zhixiu says: Because the Buddha spoke of the twelvefold causal conditions and the two stages of cause and effect, two schools generated attachments. First, clarifying past causes, there are three modifications to the conventional: first, from the link of ignorance, the links of craving and grasping are produced; second, changing the link of karmic formations to be spoken of as existence; third, speaking of the name of the cause directly upon the effect. Next, distinguishing the five effects, there are five differences: first, changing consciousness into feeling; second, speaking of the name of the cause directly upon the effect; third, elaborately setting forth the various links after name-and-form; fourth, abbreviating the two links of contact and feeling; fifth, speaking of the name of the effect directly with respect to the link of feeling. Some, on the basis of this, clung to the nonexistence of mental factors. Next, he spoke of three causes and two effects. In speaking of the three causes, there are two modifications to the conventional: first, prior to the link of feeling, eye-consciousness and so forth are produced; second, changing it to the name of 'karmic action.' In speaking of the two effects, there are two modifications to the conventional: first, changing the link of birth to consciousness; second, dividing aging-and-death to elaborately make various names for the links, according to which saṃjñā and so forth are not identical to contact. Some, on the basis of this, clung to the simultaneous co-arising of mental factors side by side. Daohui's notes say: The distinctions before and after within the mind are simply called 'factors.' If one posits that before and after are still one mind and that there are no mental factors at all, this is also an error. If one says that within a single instant there are distinct mental factors co-arising, this is also an error.