大般涅槃經集解 65.48

65.48

案僧亮曰：此說現生煩惱，明數無別法，直是緣中起，或輕重為四也。何者？心不了緣，非好取好，名為無明者。著好生染，名為愛也。愛性貪求，是名為取。起身口業，名之為有。所以言即是者，本名不虧，但從重改稱，體有兼立，為別數也。僧宗曰：若論因果次第相生，前因後果則不一時也。自有未必次第，如無明為行作因，自有從麁煩惱還起於細，乃至愛受盡得有更造起義。此是次第緣相生也。無明即愛愛即者，始終是一神明，雖復因果為異，然不得離，故言即也。

Sengliang comments: This explains the defilements of the present life, clarifying that mental factors have no separate substance, but simply arise within conditions, or are divided into four according to their lightness or heaviness. How so? When the mind does not understand conditions and takes what is not good to be good, this is called ignorance. Attachment to what is good and generating defilement is called craving. Craving's nature is greedy seeking, which is called grasping. Giving rise to bodily and vocal karma is called existence. The reason it is said 'is precisely' is that the original name is not compromised; it is merely renamed according to what is prominent, and the substance combines them, establishing them as distinct factors. Sengzong says: If we discuss cause and effect giving rise to one another successively, the prior cause and posterior effect are not simultaneous. Some are not necessarily sequential: just as ignorance serves as the cause for karmic formations, naturally from coarse defilements subtle ones arise in turn, and even up to craving and feeling, all can have the sense of being created again. This is the mutual generation through sequential conditions. 'Ignorance is craving, and craving is...': from beginning to end it is a single spirit-mind; although cause and effect are distinct, they cannot be separated, hence it is said 'is precisely.'