大般涅槃經義記 10.124

10.124

初中有五：一尋末推本，觀前受愛從於想生；二廣顯想過；三正明觀想；四知想分齊；五明斷有益。初段可知。第二段中，初「何以故」徵前起後，次對辨過。「眾生見色亦不生貪」簡識異想。「受亦不生」簡受異想。「若於色」下正顯想過。「是故」已下結勸觀想。第三段中，「云何觀想」問以起發。「念一切生未得正道皆有倒想」對問略辨。「云何倒想」重問起發，下對廣論。第四段中明想分齊差別說三。先舉、次列。下辨其相，三番辨之：一約境分別，小因緣生名為「小想」，如是等也。二約定分別，未入名小、已入名大、十一切入名為無量。三約界分別，欲小、色大、無色無量。第五段中，初先正明斷想利益，「三想滅故受想得脫」。「迦葉」下，復問答重顯。迦葉初先執通難別，「滅一切法名為解脫。云何如來說想受滅名為解脫」。下佛為釋。釋意如何？明想與受是惑根本，舉本攝末，故雖說二而攝一切。文中如來舉類顯之。類相如何？有法依人，說人解法。有人依法，說法解人。所類如是。一切煩惱依想受生，故說想受即知一切煩惱皆滅。類中，初言「如來或時因生說法，聞者解法；因法說生，聞者解生」略以標舉。次辨其相。下約顯法，雖說想受，即已總說一切可斷。

In the first part there are five: 1. tracing the branches back to the root, contemplating that the preceding feeling and craving arise from perception; 2. broadly revealing the faults of perception; 3. correctly explaining the contemplation of perception; 4. knowing the delimitations of perception; 5. clarifying the benefit of severing it. The first section can be understood. In the second section, first "Why is that?" investigates the preceding to initiate what follows; next it distinguishes the faults. "When sentient beings see visible form, they do not give rise to greed" differentiates consciousness from perception. "Nor do they give rise to feeling" differentiates feeling from perception. From "If with regard to visible form..." downward correctly reveals the faults of perception. From "For this reason..." downward concludes with an exhortation to contemplate perception. In the third section, "How does one contemplate perception?" asks in order to initiate [the explanation]. "Remembering that all living beings who have not yet attained the noble path all possess inverted perceptions" briefly distinguishes [the answer] in response to the question. "What are inverted perceptions?" asks again to initiate [further detail], and below it is discussed broadly in response. In the fourth section, clarifying the delimitations of perception, it speaks of three distinctions: first presenting, then listing. Below, it distinguishes their marks, differentiating them in three turns: 1. differentiating according to the object, that which arises from small causes and conditions is called "small perception," and so on; 2. differentiating according to concentration, that which is not yet entered [into absorption] is called small, that which has been entered is called great, and the ten totality-bases (kṛtsnāyatana) are called immeasurable; 3. differentiating according to realms, desire is small, form is great, and the formless is immeasurable. In the fifth section, it first directly clarifies the benefit of severing perception: "Because the three perceptions are eliminated, feeling and perception attain liberation." From "Kāśyapa..." downward, questions and answers further reveal it. Kāśyapa first holds to the universal to challenge the specific: "The cessation of all dharmas is called liberation. Why does the Tathāgata say that the cessation of perception and feeling is called liberation?" Below, the Buddha explains it for him. What is the intention of the explanation? It clarifies that perception and feeling are the root of delusion; by presenting the root, the branches are subsumed, so although only two are spoken of, all are subsumed. In the text, the Tathāgata presents an analogy to reveal this. What is the nature of the analogy? There are dharmas that rely on a person, where speaking of the person explains the dharmas; there are persons who rely on dharmas, where speaking of the dharmas explains the person. Such is the analogy. All afflictions arise in reliance on perception and feeling; therefore, by speaking of perception and feeling, one knows that all afflictions are eliminated. In the analogy, the opening words: "The Tathāgata sometimes explains the Dharma on the basis of a living being, and those who hear understand the Dharma; or he explains living beings on the basis of the Dharma, and those who hear understand living beings" briefly sets forth the premise. Next, it distinguishes its characteristics. Below, applying this to reveal the Dharma, although perception and feeling are spoken of, this has already spoken comprehensively of all that is to be severed.