大般涅槃經疏 15.4

15.4

起卷廣明集諦，文為三：初明集諦、次會通、三料簡。初又三：一標名、二釋體、三明是非。初標名二：先牒章門；次釋云集因能得陰果，故言是陰因緣。「所謂集者」下，二釋體。昔教以業煩惱為集，煩惱之中具足十使；今但言煩惱，不明於業本是煩惱、煩惱潤業，於煩惱中偏說貪愛。愛是繫地之惑，潤業故生。《華嚴》云「無業無煩惱，苦諦無所住，無明無所行，平等行世間。」又十二緣不生不滅是為平等，乃名集諦。若十二因緣生滅，是集非諦。此中有七番：一明集因。於果已起，即是五陰成辨於愛，還愛此有，是愛陰身。次「愛有二種」下，是明二種愛，己身是我，所須是所。三二種愛欲得已得。四即三界愛。五三種，謂業因緣愛，以報因故感此苦果，如鴿雀多欲皆先業果。次言煩惱因緣愛者，以習因故生愛，可解。次苦因緣愛，為脫重苦於輕苦生愛，如畏死苦而苦治令差。然針炙實苦，因此得差即便生愛。六復有四愛，即是四事。七復有五種愛，即是五陰。「善男子愛有二種」下，第三明是非。若不善愛則是集，若善愛則非集，其中復三番料簡：初將聖對凡簡；次舉菩薩對二乘簡；三諦非諦簡，故云凡夫愛名為集不名為諦，菩薩愛者名為實諦不名為集。菩薩愛者名為實諦不名集者，取其解智，故名為諦；凡夫不爾，故但名集。若例此義，俗亦非諦，若望解了則得名諦，若復隨情則稱於俗。

The beginning of the fascicle extensively clarifies the truth of origin (samudayasatya). The text is threefold: first, clarifying the truth of origin; second, reconciling and harmonizing [teachings]; third, analytical evaluation. The first part is also threefold: first, presenting the headings; second, explaining the essence; third, clarifying what is correct and incorrect. The first, presenting the headings, has two parts: first, restating the chapter heading; second, explaining that the cause of accumulation (samudaya) can produce the fruit of the skandhas, and thus it is said to be the causes and conditions of the skandhas. From 'That which is called accumulation' onward is the second, explaining the essence. Former teachings took karma and affliction to be origin, wherein afflictions fully include the ten messengers (kleśas); now it speaks only of affliction, without clarifying karma, because its root is affliction and affliction moistens karma. Among afflictions, it specifically emphasizes craving and attachment. Craving is the delusion that binds one to the realms; because it moistens karma, birth occurs. The Avataṃsaka Sūtra says: 'Without karma and without affliction, the truth of suffering has no abode; ignorance does not operate, moving through the world with equality.' Furthermore, that the twelve links of dependent origination neither arise nor perish is equality, and only then is it named the truth of origin. If the twelve links of dependent origination arise and perish, it is origin, not the truth. Here there are seven rounds: 1. Clarifying the cause of accumulation: having already arisen in the fruit, this is the five skandhas generating craving, and in turn craving this existence; this is craving the skandhas-body. Next, from 'There are two kinds of craving' onward is 2. clarifying the two kinds of craving: one's own body is the 'self' (ātman), and what is needed is the 'mine' (ātmīya). 3. The two kinds of craving: wishing to attain and having attained. 4. That is, the craving of the three realms. 5. Three kinds: that is, craving through the conditions of karma, whereby due to the retributive cause this suffering fruit is induced—just as the great desires of pigeons and sparrows are all fruits of past karma. Next, craving through the conditions of affliction arises through habitual causes, which is readily understood. Next, craving through the conditions of suffering: in order to escape severe suffering, one gives rise to craving for slight suffering, as when fearing the suffering of death, one undergoes painful treatment to be cured; although acupuncture and moxibustion are truly painful, because one is cured through them, one then generates attachment. 6. Further, there are four cravings, which are the four necessities. 7. Further, there are five kinds of craving, which are the five skandhas. From 'Good son, craving is of two kinds' onward is the third, clarifying what is correct and incorrect. If it is unwholesome craving, then it is origin; if it is wholesome craving, then it is not origin. Within this there are again three rounds of evaluation: first, evaluating the noble against the ordinary; second, raising the bodhisattva against the two vehicles; third, evaluating truth versus non-truth. Hence it says that an ordinary person's craving is called origin and is not called truth, while a bodhisattva's craving is called real truth and is not called origin. A bodhisattva's craving being called real truth and not called origin is taken in terms of their understanding wisdom, hence it is called truth; ordinary people are not like this, so it is merely called origin. If one analogizes to this principle, the conventional is also not the truth; if viewed from understanding, it can be called truth; if one again follows emotional attachment, it is termed the conventional.