大般涅槃經義記 5.125

5.125

次觀集諦，先問、後辯。辯中有四：一明集體、二「迦葉白」下會通集諦、三「凡有九」下廣顯集過、四「凡夫有苦無諦」已下結觀虛實。初中，「觀集是陰因緣」總觀集義，下出集體。集體眾多，據強說愛。於中，初先開合辯相，從一至多。愛有二種：善、不善，下辯定是非。前中，初先總說為一，「所謂集者還愛於有」，從有果生還復愛著，未來有果是以言還。次分為二，二有兩門，初約內、外以分二種，後約已得、未得分二。次分為三，三有兩門：一約界分三，二約煩惱、業、苦分三。愛能起業，名業因緣；緣愛生諸結，名煩惱因緣；愛能招苦，名苦因緣。次分為四，後分為五，下隨所須分為無量。就後辯定是非之中，初以菩薩對凡說二，先舉、次列、後辯可知。後以菩薩對小說二，先舉、後列、下辯是非。凡愛是集，菩薩則非，「何以下」釋二乘如何道理，二乘亦集，望分段果得言非集、望變易果得言是集，雖有是義，文略不說。

Next is the contemplation of the truth of origin. There is first an inquiry, and then a distinction. Within the distinction there are four parts: first, clarifying the essence of origin; second, from "Kāśyapa addressed the Buddha" downward, reconciling and harmonizing the truth of origin; third, from "There are nine in all" downward, extensively revealing the faults of origin; fourth, from "Ordinary people have suffering but no truth" onward, concluding the contemplation of the false and the real. In the first part, "Contemplating origin as the causes and conditions of the aggregates" generally contemplates the meaning of origin; below, he brings out the essence of origin. The essences of origin are numerous, but craving is spoken of on the basis of its predominance. Therein, he first distinguishes the characteristics by opening and combining them, from one to many. Craving has two kinds: wholesome and unwholesome; below, he distinguishes and determines the right and the wrong. In the former part, he first generally speaks of it as one: "What is called origin is craving returning to existence"; arising from the fruit of existence, it turns back to crave and attach to future fruits of existence, hence it is said to "return." Next, it is divided into two; the two have two approaches: first, dividing into two kinds according to internal and external; later, dividing into two according to what is already attained and what is not yet attained. Next, it is divided into three; the three have two approaches: first, dividing into three according to the realms; second, dividing into three according to defilement, karma, and suffering. Craving can initiate karma, so it is called the condition of karma; because of craving, various fetters arise, so it is called the condition of defilements; craving can incur suffering, so it is called the condition of suffering. Next, it is divided into four, and later into five; below, it is divided into immeasurable numbers according to what is needed. Within the subsequent distinguishing and determining of the right and the wrong: first, contrasting bodhisattvas with ordinary people, he speaks of two kinds—first introducing, next listing, and then distinguishing, which can be known. Later, contrasting bodhisattvas with the Hīnayāna, he speaks of two kinds—first introducing, next listing, and below distinguishing right and wrong. The craving of ordinary people is origin, whereas for bodhisattvas it is not. From "Why is this?" downward explains how this principle applies to the two vehicles: the two vehicles also have origin; looking toward the fruit of portion-and-segment [rebirth] it may be said not to be origin, but looking toward the fruit of change [rebirth] it may be said to be origin. Although this meaning exists, the text omits it and does not explain it.