大般涅槃經義記 10.126

10.126

下明觀欲。文還有四：一正觀欲、二觀欲因、三觀欲果、四修斷欲。就初段中，欲心為體，文偏舉境。「智者觀欲即是色」等，略以標舉。「即是如來因中說果」釋為欲義。此五非欲能生欲心，因中說果故名為欲。「從此生欲，實非欲也」釋顯其相。次觀欲因，當知欲心倒想為因。文中有五：一明癡人於前色等貪求受之生於倒想，貪求欲也。欲起貪求，先生倒想。二依想生受。三依前倒想生十種想。言十想者，所謂色聲香味觸想、生住滅想及男女想。前五倒想即以為五，加起後五名生十想。亦可於前五塵境界重起心想，通餘說十。四明依想所生欲心能造惡業。五結勸觀想。觀果修斷，文皆可知。

Below clarifies the contemplation of desire. The text also has four parts: 1. correctly contemplating desire, 2. contemplating the causes of desire, 3. contemplating the fruits of desire, and 4. cultivating the severing of desire. In the first section, the mind of desire is the essence, but the text specifically presents the objects. "The wise person contemplates desire as being visible form..." and so forth briefly sets forth the premise. "That is, the Tathāgata speaks of the fruit within the cause" explains the meaning of desire: these five [sense-objects] are not desire, but they are able to give rise to the mind of desire; speaking of the fruit within the cause, they are therefore called desire. "Desire arises from this, but [the objects] are not truly desire" explains and clarifies their character. Next, contemplating the causes of desire: one should know that the mind of desire has inverted perception as its cause. In the text there are five points: 1. clarifying that foolish people crave and grasp the preceding visible forms and so forth, giving rise to inverted perceptions—craving is desire; when desire gives rise to craving, inverted perception first arises; 2. in reliance on perception, feeling arises; 3. in reliance on the preceding inverted perception, ten kinds of perception arise—the ten perceptions are perceptions of form, sound, smell, taste, and tangibles, perceptions of arising, abiding, and cessation, and perceptions of male and female; the first five inverted perceptions are taken as five, and adding the subsequent five that arise is called producing the ten perceptions; alternatively, one may give rise to thoughts anew regarding the preceding five sense-spheres, so ten is spoken of comprehensively with the rest; 4. clarifying that the mind of desire produced in reliance on perception is able to create unwholesome karma; 5. concluding with an exhortation to contemplate perception. Contemplating the fruits and cultivating severing can both be understood from the text.