大般涅槃經義記 10.106

10.106

第二段中初言「無明即諸漏本」正辨其過，「何以」下釋。「無明因緣於陰入界憶想作相名眾生」等，明依無明生於三倒。「以是因緣生一切漏」，謂依三倒生餘四倒及貪瞋等一切諸結，故名無明為諸漏本。「是故我」下引說證成。第三問答重顯之中有兩問答：迦葉初先舉昔徵今，「如來昔說不善思惟生貪瞋等，今何因緣乃說無明」。下佛為釋，釋有三句：一彰無明及不善思互相增長。二「其能生」下，明此二種同能生長諸餘煩惱。於中，初先汎論一切生長煩惱皆悉名為煩惱因緣，謂六塵等；下明親近煩惱因緣生煩惱者，悉是無明不善思惟。是故此二同能生長一切煩惱。三「如子」下分定親疎。「如子生芽，子是近因、四大遠因。煩惱亦爾」，不善思惟以為近因、無明為遠。「迦葉」下，復舉前徵後，「如來前說無明是漏，云何復言因無明故生於諸漏」。下佛為釋，釋中有三：一說根本無明住地為無明漏，餘三倒等麁起煩惱同為所生。文中初言「無明漏者是內無明」，無明地也。內迷真如，不了不見，故名為內。「因於無明生諸漏」者，是內外因。辨其所生，生三倒等麁起煩惱，與彼所起而為因也。就所起中，三倒之心迷覆無常苦空無我因緣之理，立為定有，名之為內。四顛倒等於前所立定有法中，不了不識顛倒建立我我所等，名之為外。二直就前所生法中分取三倒。內迷之心為無明漏，四顛倒等麁起煩惱同為所生。文中初言「說無明漏是名內倒」是三倒也。下辨其相，「不識無常苦空無我」故名為內，「若說一切煩惱因緣，是名不知外我我所」。是四倒等麁起煩惱，於陰界等麁事法中不了不識橫計為我或為我所，名為不識外我我所。三一切無明為無明漏，生陰界等生死之果。文中初言「說無明漏無始無終」，是其一切無明惑也。不簡本末始終之別，一切通說為無明漏，名無始終。不道無明前無原始、後無終盡，名無始終。從此一切無明煩惱，生陰界等。

In the second section, the initial statement that "ignorance is the root of all outflows" directly explains its fault; from "why is this" downward, it explains [it]. "By condition of ignorance, one recollects, conceptualizes, and fabricates marks regarding the aggregates, sense fields, and elements, terming them 'sentient beings'" and so forth explains that based on ignorance, the three inversions arise. "Due to these conditions, all outflows are produced" means that based on the three inversions, the remaining four inversions as well as all fetters such as greed and anger are produced; hence, ignorance is called the root of all outflows. From "therefore I..." downward, previous teachings are cited to corroborate this. In the third part, which re-clarifies through questions and answers, there are two questions and answers. Kāśyapa first brings up the past to challenge the present: "The Tathāgata previously stated that improper attention gives rise to greed, anger, and the like; for what reason do you now state it is ignorance?" Below, the Buddha explains it for him. The explanation has three clauses: First, he reveals that ignorance and improper attention mutually augment each other. Second, from "that which can give rise" downward, he explains that both of these are equally able to produce and increase all remaining afflictions. Therein, he first generally discusses that all things which produce and increase afflictions are called conditions of affliction—namely, the six dusts and so forth; below, he explains that the proximate conditions of affliction that produce afflictions are entirely ignorance and improper attention. Therefore, these two are equally able to produce and increase all afflictions. Third, from "just as a seed" downward, he distinguishes the proximate and remote. "Just as when a seed produces a sprout, the seed is the proximate cause and the four great elements are the remote cause; afflictions are likewise": improper attention is taken as the proximate cause, and ignorance as the remote. From "Kāśyapa" downward, he again brings up what came before to challenge what follows: "The Tathāgata previously stated that ignorance is an outflow; how can you further state that by cause of ignorance all outflows are produced?" Below, the Buddha explains it for him. Within the explanation there are three [points]: First, he states that the fundamental stage of ignorance is the outflow of ignorance, while the remaining coarse-arising afflictions such as the three inversions are equally what is produced. In the text, the initial statement, "the outflow of ignorance is internal ignorance," refers to the stage of ignorance. Internally deluded about true suchness, failing to understand and failing to see it, it is therefore called "internal." "By cause of ignorance all outflows are produced" refers to the internal-and-external cause. Distinguishing what is produced: it produces coarse-arising afflictions such as the three inversions, acting as the cause for what arises from it. Regarding what arises: the mind of the three inversions is deluded about and obscures the principle of the causes and conditions of impermanence, suffering, emptiness, and non-self, establishing them as definitely existent, which is called "internal"; the four inversions and so forth, within the previously established definitely existent dharmas, fail to comprehend and fail to recognize, invertedly establishing self, what belongs to a self, and so forth, which is called "external." Second, directly within the previously produced dharmas, he selectively takes the three inversions: the mind of internal delusion is the outflow of ignorance, and the coarse-arising afflictions such as the four inversions are equally what is produced. In the text, the initial statement, "speaking of the outflow of ignorance is called internal inversion," refers to the three inversions. Below, he distinguishes their characteristics: "failing to recognize impermanence, suffering, emptiness, and non-self" is therefore called "internal"; "if one speaks of the causes and conditions of all afflictions, this is called not knowing the external self and what belongs to a self." These are coarse-arising afflictions such as the four inversions: within coarse phenomenal dharmas such as the aggregates and elements, failing to comprehend and fail to recognize, falsely calculating them as a self or as what belongs to a self, which is called not knowing the external self and what belongs to a self. Third, all ignorance is the outflow of ignorance, producing the fruits of birth and death such as the aggregates and elements. In the text, the initial statement, "speaking of the outflow of ignorance as having no beginning and no end," refers to all ignorance and delusion. Without distinguishing between root and branch or beginning and end, all are collectively spoken of as the outflow of ignorance; hence it is called "without beginning or end." It does not mean that ignorance has no origin prior to it and no termination after it; this is what is called "without beginning or end." From all these afflictions of ignorance, the aggregates, elements, and so forth are produced.