大般涅槃經集解 65.46

65.46

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.