大般涅槃經疏 15.5

15.5

「迦葉白佛」下，第二會通。昔說業惑為集，今云何獨說愛為苦因？先問、次答。問中先引四經、次正結難。初引經中言六觸者，即是六識取塵而有觸對，此亦是集，緣此識心得來世果，如四識住處為五盛陰。「今以何義」下，正結難。次佛答中又二：先歎其問、次正答。初如文。次正答中意云昔教今教兩不相違，是故今日說愛是陰界本。就今教又二：初明愛是根本、二明愛之過患。根本又二，謂法說、次譬說。凡三譬、謂大王、膩衣、濕地，皆如文。

From 'Kāśyapa addressed the Buddha' onward is the second, reconciling and harmonizing. Formerly, karma and delusion were taught to be origin; why now is craving alone spoken of as the cause of suffering? First comes the question, then the answer. In the question, he first cites four sūtras, and next formally articulates the challenge. In the initial citation of the sūtras, the mention of the six contacts refers to the six consciousnesses grasping sense objects, whereby contact and confrontation occur; this too is origin. Conditioned by these conscious minds, one obtains future fruits, just as the four stations of consciousness constitute the five clinging-skandhas. From 'Now on what grounds' onward formally articulates the challenge. Next, in the Buddha's answer, there are also two parts: first, praising his question; second, providing the formal answer. The first is as in the text. In the formal answer, the meaning is that the former teaching and the present teaching do not contradict each other, which is why today craving is spoken of as the root of the skandhas and dhātus. Concerning the present teaching, there are also two parts: first, clarifying that craving is the root; second, clarifying the faults and perils of craving. The root also has two parts: the teaching in terms of phenomena, and next the teaching by analogies. There are three analogies in all: the great king, the greasy garment, and the moist ground, all of which are as in the text.