大般涅槃經集解 69.8

69.8

案僧亮曰：二事何因緣生者，愛受是生死之本，更觀近因也。知因想生者，想取假名，而倒有輕重，重為愛因、輕為受因也。見色不生貪者，釋受因。著好生貪好相，是假眼識見色，未得假想取，假想受得好惡，輕為受因。及觀受時亦不生貪者，釋愛因。受從倒生，受初得好時未生倒想，取常樂已乃至貪愛，重為愛因也。想有三種者，少有二種，一緣小、二住緣時少，至無量亦爾也。未定者，散心緣不定，亦住時少。欲界定麁亦爾也。無色界無色，不為外緣所動，住定久，云何說耶？想受滅名解脫者，釋佛所以說想受為漏因也。寶亮曰：智者當觀受愛二事從何而生。知從想生者，此下次第二門，觀想即假法相，故名為想。凡顛倒妄緣，皆不得法實。是想三種者，若想像小緣，名為小想；想像大緣，名為大想；想像無量緣，名無量想也。復有小想，謂未入定者欲界電光定。復有大想，謂已入定者八禪地定也。復有無量想者，十一切入也。若三想滅故則受滅，想受既滅便名解脫也。

Sengliang comments: 'From what causes and conditions do the two things arise?': craving and feeling are the roots of birth-and-death; he further contemplates their proximate causes. 'Knowing that they arise due to perception': perception grasps conventional designations, and inversions have degrees of gravity: the heavy serves as the cause of craving, and the light serves as the cause of feeling. 'Seeing forms, one does not give rise to greed': this explains the cause of feeling. Clinging to the pleasant gives rise to greed; the pleasant characteristic is conventional. The eye consciousness sees forms without yet grasping them through conventional perception; through conventional perception one experiences good and bad, which, being light, serves as the cause of feeling. 'And when contemplating feeling, one also does not give rise to greed': this explains the cause of craving. Feeling arises from inversion; when feeling first obtains the good, it has not yet produced inverted perception; having grasped it as permanent and pleasurable, it culminates in greed and craving, which, being heavy, serves as the cause of craving. 'Perceptions are of three kinds': 'minor' has two aspects—first, its object-condition is minor; second, the time it abides in the condition is brief; this also applies up to 'immeasurable'. 'Not settled': an unfocused mind conditions objects without settling, and its abiding time is also brief; the coarse concentration of the desire realm is also like this. In the formless realm there is no form; it is not stirred by external conditions and abides in concentration for a long time—how then is it explained? 'The cessation of perception and feeling is called liberation': this explains why the Buddha taught perception and feeling as causes of defilements. Baoliang comments: The wise person should contemplate from where the two things, feeling and craving, arise. 'Knowing that they arise from perception': from here on is the second gateway, contemplating perception; that is, the characteristics of conventional dharmas, hence called perception. In general, inverted and false conditionings all fail to attain the true reality of dharmas. 'These perceptions are of three kinds': if one imagines a small condition, it is called a minor perception; if one imagines a large condition, it is called a great perception; if one imagines an immeasurable condition, it is called an immeasurable perception. Further, a minor perception refers to the lightning concentration of the desire realm for one who has not entered absorption. A great perception refers to the concentrations of the eight dhyāna stages for one who has entered absorption. An immeasurable perception refers to the ten universal bases (daśa-kṛtsnāyatanāni). If the three perceptions cease, feeling therefore ceases; perception and feeling having ceased, it is then called liberation.