大般涅槃經義記 10.27

10.27

釋初問中，文別有三：一當相正解、二「是三對」下約治以論、三「有眾生」下隨化以釋。就初段中，先開二門：重為一門，亦攝一切須陀所斷為第二門。下廣釋之，先解初重。於中先喻，「如王遊」等，舉其喻事。「何以」下釋，重故偏說。「是三如是」合以顯法。「如世人王」重故偏說。「何緣」下釋，先問、後解。「一切眾生常所起」者，多行故重，如病數發名為重病。「微難識」者，沈隱故重，如病難別名為重病。「是三難斷」，力強故重。此解初門。「能為一切煩惱因」者，釋上後門。云何能為一切惱因？就十使中，五見及疑見道時盡，與其斷名；貪瞋癡慢見斷不盡，不與斷稱。就所斷中，三本三隨：身見是本、邊見是隨，戒取是本、見取是隨，疑使是本、邪見是隨，以是義故宣說三結為一切因。

In explaining the first question, the text has three distinct sections: first, a direct explanation based on its own characteristics; second, from "these three counteract..." downward, discussing it in terms of remedies; third, from "there are sentient beings..." downward, explaining it according to adaptation to conversion. Within the first section, two approaches are first introduced: the grave [fetters] form one approach, and also subsuming all that is severed by the srotāpanna forms the second approach. Below, it explains them extensively, first explaining the first, the grave ones. Therein, it first presents a metaphor: "Like a king traveling..." and so forth adduces the metaphorical event. From "Why..." downward, it explains: because they are grave, they are specifically spoken of. "These three are likewise": this applies [the metaphor] to reveal the dharma. "Like the king of humans in the world": because they are grave, they are specifically spoken of. From "Due to what condition..." downward, it explains: first asking, then explaining. "Those that all sentient beings constantly give rise to": they are grave because they are frequently practiced, just as an illness that erupts repeatedly is called a grave illness. "Subtle and difficult to recognize": they are grave because they are sunken and hidden, just as an illness difficult to diagnose is called a grave illness. "These three are difficult to sever": they are grave because their strength is formidable. This explains the first approach. "Capable of serving as the cause of all afflictions": this explains the second approach above. How are they capable of serving as the cause of all afflictions? Among the ten underlying tendencies, the five views and doubt are exhausted at the time of the path of seeing, and are given the designation of being severed; craving, anger, ignorance, and conceit are not exhausted through seeing, and are not given the appellation of being severed. Among those severed, there are three roots and three derivatives: the view of identity is the root, and the extreme view is the derivative; attachment to rules and vows is the root, and attachment to views is the derivative; the underlying tendency of doubt is the root, and wrong view is the derivative. For this reason, the three fetters are proclaimed to be the cause of all.