大般涅槃經義記 10.109

10.109

自下第四修道斷漏。初先正辨，「迦葉白」下問答料簡。有兩問答：迦葉初以眾生煩惱因果俱惡難破有修。文別有四：一明煩惱因果俱惡、二難破有修、三明眾生即於煩惱、四難破有修。初中，先法、次喻、後合。法中四句：一明眾生從煩惱起、二明煩惱是惡非善、三明煩惱能生是惡所生亦惡、四就煩惱分定因果。先舉、次列、後明俱惡。喻文可知。合中四句：一明因果俱是眾生、二明因果俱是煩惱、三明煩惱即是眾生、四明眾生即是煩惱。餘三可知。下佛答之，先歎、次勅、後為辨釋。「迦葉」下，復以諸煩惱相生不絕難破有修。佛為釋之，明有煩惱不作後因，故有修道。先喻、後合。前次斷煩惱，下次明斷煩惱因緣。受、想、觸、欲是惑因緣，先明斷受、次明斷想、後明斷欲，觸即在於受想中說，更不別論。就斷受中，文還有四：一觀受體、二觀受因、三觀受果報、四修道斷受。

From here below, fourth, is cultivating the Path to sever outflows. First, he directly distinguishes it; from "Kāśyapa addressed the Buddha" downward, questions and answers evaluate and select. There are two questions and answers. Kāśyapa first uses the idea that sentient beings' causes and fruits of affliction are both bad to raise a difficulty refuting that there is cultivation. The text has four distinct parts: 1. Explaining that the causes and fruits of affliction are both bad; 2. Raising a difficulty to refute that there is cultivation; 3. Explaining that sentient beings are identical to afflictions; 4. Raising a difficulty to refute that there is cultivation. In the first, there is first the principle, next the metaphor, and then the application. Within the principle there are four clauses: 1. Explaining that sentient beings arise from afflictions; 2. Explaining that afflictions are bad and not good; 3. Explaining that afflictions, as that which can produce, are bad, and what is produced is also bad; 4. In terms of afflictions, definitively dividing cause and fruit. He first mentions, next lists, and then explains that both are bad. The metaphorical text can be understood. In the application there are four clauses: 1. Explaining that both cause and fruit are sentient beings; 2. Explaining that both cause and fruit are afflictions; 3. Explaining that afflictions are identical to sentient beings; 4. Explaining that sentient beings are identical to afflictions. The remaining three can be understood. Below, the Buddha answers him, first praising, next instructing, and then distinguishing and explaining for him. From "Kāśyapa" downward, he again uses the continuous, unending mutual production of afflictions to raise a difficulty refuting that there is cultivation. The Buddha explains it for him, clarifying that there are afflictions that do not act as subsequent causes, and therefore there is cultivation of the Path. First the metaphor, and then the application. The previous section was severing afflictions; the next section explains severing the causes and conditions of afflictions. Sensation, conceptualization, contact, and desire are the causes and conditions of delusion. He first explains the severing of sensation, next explains the severing of conceptualization, and afterwards explains the severing of desire; contact is spoken of within sensation and conceptualization, and is not discussed separately. Regarding the severing of sensation, the text also has four [parts]: 1. Contemplating the entity of sensation; 2. Contemplating the causes of sensation; 3. Contemplating the fruits and retributions of sensation; 4. Cultivating the Path to sever sensation.