大般涅槃經集解 69.16

69.16

案僧亮曰：次當觀業者，八苦以生為本。煩惱與業合行，然後受生也。次觀業受想觸欲即煩惱者，惑性皆是煩惱，以始末輕重為異，能別名觸，無別門也，以通是想受之因。一作生業、二作受業者，資業受生名生，能得生報名受也。善男子身口二業者，造作是業義。意性造作，不作從生身口具二也。以因故得名為業者，身口非作性，因意得名也。正業是意、期業是身口者，性是善惡名正也，應他善惡名期也。「先發故名意」訖「得名為正」者，此正釋也，謂先發為主，從他為應也。即無明觸者，業能通四，欲說苦因但說無明也。寶亮曰：智者觀欲已當觀業者，第四門，明受想觸欲即是煩惱。此煩惱能作業者，即十二因緣中行枝也。不作受業者，不作潤生結報業。何以故？初作業時要未改報，便未用潤生惑也。如是煩惱共行有二種，謂生業、受業者，欲明煩惱始終不相離，更互得作因作業，亦得作受生業，故還來來取。觀業既竟，便次觀因，因即無明觸。因此無明癡，識於緣中取著，乃至生行陰中業也。觀因亦竟，即次觀業所得果報。上上善生閻浮提者，此論受道邊勝，異昔教之說。雖復兩教不同，各自有意。餘三天下義例，悉殊昔其旨，是等不復別釋。

Sengliang comments: 'Next one should contemplate karma': the eight sufferings have birth as their root. Only after afflictions and karma operate together does one undergo birth. 'Next, contemplating karma: feeling, perception, contact, and desire are afflictions': the nature of delusion is entirely affliction; they differ in their beginning and end, and in their lightness and gravity; contact can differentiate them, having no separate gateway, because it broadly serves as the cause of perception and feeling. 'First, performing karma of birth; second, performing karma of feeling': relying on karma to undergo birth is called birth; being able to obtain the retribution of rebirth is called feeling. 'Good son, the two karmas of body and speech': creating and performing is the meaning of karma. The nature of mind is creative activity; that which does not act but arises in succession—body and speech—possesses both. 'By reason of the cause it attains the name of karma': body and speech do not have an acting nature; they receive their name due to mind. 'The primary karma is mind; the intended karma is body and speech': that whose nature is good or evil is called primary; that which corresponds to another's good or evil is called intended. From 'because it is initiated first it is called mind' down to 'attains the name of primary' is the direct explanation: it means that what initiates first is the master, and what follows another is the response. 'That is, the contact of ignorance': karma can lead to the four [types of birth]; wishing to explain the cause of suffering, he speaks only of ignorance. Baoliang comments: 'Having contemplated desire, the wise person should contemplate karma': this is the fourth gateway, explaining that feeling, perception, contact, and desire are afflictions. That these afflictions can create karma refers to the link of mental formations (saṃskāra) within the twelve links of dependent origination. 'Does not perform karma of feeling': one does not perform karma that moistens rebirth and ties down retribution. Why? When first creating karma, one has definitely not yet changed one's retribution, so one does not yet use the delusion that moistens rebirth. 'Afflictions thus operating together are of two kinds, namely karma of birth and karma of feeling': this aims to clarify that afflictions are never separated from beginning to end; mutually they can serve as causes to create karma, and can also create the karma of undergoing birth, so they return again and again to grasp. Having finished contemplating karma, he then next contemplates the causes: the cause is the contact of ignorance. Due to this ignorance and delusion, consciousness grasps and clings among conditions, ultimately generating karma within the aggregate of mental formations. Having also finished contemplating the causes, he then next contemplates the fruition and retribution obtained from karma. 'The supreme good is born in Jambudvīpa': this treatise regards the aspect of receiving the path as superior, differing from the teachings of past doctrines. Although the two teachings are different, each has its purpose. The principles and models for the other three continents all diverge from their past purports; these will not be separately explained.