大般涅槃經義記 10.105

10.105

上來第二辨因得果，自下第三廣辨其因。於中偏明無漏之因，有漏不說。文別有五：一修道斷漏；二「迦葉白：云何名為清淨行」下，辨出道體；三有漏法亦復能作無漏因下，彰道分齊；四「若有知根知因」已下，明攝道法；五「迦葉言：畢竟即是涅槃」已下明趣道儀，亦名修習趣道方便。前中，初先斷除煩惱、次明斷業、後明斷苦。斷煩惱中，初斷漏體，「觀受知是漏近因」下斷漏因緣。前中有四：一觀漏體、二觀漏因、三觀漏果、四修道斷漏。觀漏體中，迦葉初問，「云何名欲乃至無明」。下佛答之，先解欲漏。初言「內覺因外緣」等，正解欲漏，「是故我」下引說證成。次辨有漏，初先正辨，後簡欲過。下解無明，文別有三：一當相正解；二「無明即是一切本」下，彰無明過能為惑本；三「迦葉白」下，於前義中有難解者問答重顯。前中，初言「不能了知我及我處、不別內外」正辨其相。我及我所，汎解有四：一神主為我、諸陰為所，不知此無，名曰無明；二假人名我、假法為所，不知此無，名為無明；三內法名我、外法為所，不知此無，稱曰無明；四佛性名我，真中所有德義差別說為我所。故上文言「知我我所是人出世」，不識此義名曰無明。內之與外，解亦多種：一眾生名內、外法為外，不了此無，名曰無明。二陰界等事相名外、苦無常等法相為內，不識此等，名曰無明。三有法為外、空理為內，不識此等，名為無明。四真法為內、情相為外，不識此等，名曰無明。五真性為內、真用為外，不識此等名，為無明。「名為」下結。

The above was the second [part], discerning the attainment of the fruit through causes; next below, the third broadly discerns their causes. Herein it exclusively clarifies the uncontaminated causes, leaving contaminated ones unmentioned. The text distinctively has five: 1. Cultivating the path to sever the outflows; 2. From "Kāśyapa addressed [the Buddha]: What is called pure conduct" onwards, discerning the essence of the path; 3. From "contaminated dharmas are also able to act as uncontaminated causes" onwards, manifesting the scope of the path; 4. From "if there is one who knows the faculties and knows the causes" onwards, clarifying the inclusion of the dharmas of the path; 5. From "Kāśyapa said: Ultimate is precisely nirvāṇa" onwards, clarifying the deportment of proceeding towards the path, also called the expedient means of cultivating and proceeding towards the path. In the first, he first severs afflictions, next clarifies severing karma, and afterwards clarifies severing suffering. Within severing afflictions, he first severs the substance of the outflows; from "contemplating feeling, knowing that it is the proximate cause of the outflows" onwards, he severs the causes and conditions of the outflows. In the former there are four: 1. Contemplating the substance of the outflows; 2. Contemplating the causes of the outflows; 3. Contemplating the fruits of the outflows; 4. Cultivating the path to sever the outflows. In contemplating the substance of the outflows, Kāśyapa first asks, "What is called desire... up to ignorance?" Below, the Buddha answers him, first explaining the outflow of desire. The opening statement, "Internal awareness, conditioned by external conditions," and so forth directly explains the outflow of desire; from "therefore I" onwards, he cites teachings to confirm it. Next he discerns the outflow of existence: first directly discerning it, afterwards distinguishing the faults of desire. Below he explains ignorance; the text distinctively has three: 1. Directly explaining its proper mark; 2. From "ignorance is the root of all" onwards, manifesting the fault of ignorance in being able to serve as the root of delusion; 3. From "Kāśyapa addressed [the Buddha]" onwards, asking and answering to re-illuminate what is difficult to understand among the previous meanings. In the first, the opening statement, "unable to fully understand the self and the place of the self, not distinguishing internal and external," directly discerns its mark. "Self and what belongs to the self" is broadly explained in four ways: 1. The spiritual master is the self, and the skandhas are what belongs to it; not knowing the non-existence of this is called ignorance. 2. Nominal persons are called the self, and nominal dharmas are what belongs to it; not knowing the non-existence of this is called ignorance. 3. Internal dharmas are called the self, and external dharmas are what belongs to it; not knowing the non-existence of this is designated ignorance. 4. The buddha-nature is called the self, and the distinctions of virtues and meanings possessed within the true are spoken of as what belongs to the self. Hence the text above states: "Knowing the self and what belongs to the self, this person transcends the world"; not recognizing this meaning is called ignorance. Internal and external are also explained in multiple ways: 1. Sentient beings are called internal, and external dharmas are external; not understanding the non-existence of this is called ignorance. 2. The concrete marks of the skandhas, dhātus, and so forth are called external, and the dharma-marks of suffering, impermanence, and so forth are internal; not recognizing these is called ignorance. 3. Existent dharmas are external, and the principle of emptiness is internal; not recognizing these is called ignorance. 4. True dharmas are internal, and marks of sentiment are external; not recognizing these is called ignorance. 5. True nature is internal, and true function is external; not recognizing these names is called ignorance. From "is called" onwards, he concludes.