大般涅槃經義記 10.125

10.125

次觀想因。文別有三：一正觀想因、二生起後果、三於前因中有難解者問答重顯。前中四句：一結前生後；二「是無量」下尋果知因；三「觸有二」下就因分別，先舉、次列、後辨可知；四觀觸生想。此初段竟。第二可知。第三段中有兩問答。迦葉初先執聖同凡，明聖有倒，請佛釋遣。文中初言「若以因此煩惱之想生倒想者」牒佛上言。前文說言因煩惱觸生於倒想，今還牒前，何故乃云因煩惱想生於倒想？准依《成實》，說想為觸，觸即是想，故今迦葉就想以牒。若依《毘曇》，觸與想俱，從伴以牒，是故說言從煩惱想生於倒想。下就所牒約聖作問，「聖有倒想而無煩惱，是義云何」。如來反問，「云何聖人而有倒想」。「迦葉」下復辨倒對佛。佛下為釋，明凡着想可名顛倒，聖人俱有世流布想，云何顛倒？先舉二想、次列、後釋。釋中，「聖人有世流布」就聖正解。「一切凡」下舉凡顯聖，先辨、後結。觀果、修斷，文皆可知。

Next is contemplating the causes of perception. The text is divided into three parts: 1. correctly contemplating the causes of perception, 2. giving rise to the subsequent fruits, and 3. questions and answers further explaining difficult points among the preceding causes. In the first part there are four clauses: 1. concluding the preceding and initiating what follows; 2. from "These immeasurable..." downward, tracing the fruits to know the causes; 3. from "Contact has two kinds..." downward, distinguishing according to the causes—first presenting, then listing, and afterward distinguishing them can be understood; 4. contemplating contact as generating perception. This concludes the first section. The second can be understood. In the third section, there are two questions and answers. Kāśyapa first holds the noble ones to be the same as worldlings, asserting that noble ones have inversions, and asks the Buddha to explain and dispel this. In the text, it first says: "If it is because of this perception of affliction that an inverted perception arises..." citing the Buddha's words above. The previous text said that contact of affliction gives rise to an inverted perception; now citing the preceding again, why does it instead say that the perception of affliction gives rise to an inverted perception? According to the *Tattvasiddhi*, perception is spoken of as contact, and contact is perception itself; thus Kāśyapa now cites it in terms of perception. If according to the Abhidharma, contact and perception are concurrent, citing it according to its companion, therefore it is said that from the perception of affliction an inverted perception arises. Below, on the basis of what was cited, he asks concerning noble ones: "Noble ones have inverted perceptions but lack afflictions; what is the meaning of this?" The Tathāgata asks in return: "Why would a noble one have inverted perceptions?" From "Kāśyapa..." downward, he again distinguishes inversions in reply to the Buddha. Below, the Buddha explains for him, clarifying that only when ordinary people cling to perceptions can they be called inverted; noble ones both possess conventional world-usage perceptions—how could they be inverted? First he presents the two perceptions, next lists them, and afterward explains them. In the explanation, "Noble ones possess world-usage [perceptions]" is the correct explanation concerning noble ones. From "All ordinary..." downward presents ordinary people to illuminate noble ones, first distinguishing and then concluding. Contemplating the fruits and cultivating the severing can both be understood from the text.