大般涅槃經疏 31.19

31.19

「迦葉白佛」下，第二觀漏因，有兩番問答。此即初問。「智者當觀」下，佛答，有四：此初，明外因。「何緣轉下作中」下，第二明內因。「菩薩作是觀時」下，第三明為觀得道。「是故我於」下，第四引證。「迦葉言眾生一身」下，次番問答。初問；次「如一器中」下佛答，先譬、次合。初譬中言如一器者，譬一神明。有種種子者，譬成就諸惑。得雨各生者，謂得取相，各自相生。若取好相生貪，取惡相生瞋。次合譬云愛因緣故生煩惱者，還復取相，名之為愛。或復說愛，未必明取相。

From "Kāśyapa addressed the Buddha" onward is the second, contemplating the causes of outflows, with two exchanges of question and answer. This is the first question. From "A wise person should contemplate..." onward is the Buddha's answer, which has four parts: this first part clarifies external causes. From "By what condition is the inferior transformed into the middling..." onward is the second, clarifying internal causes. From "When the bodhisattva performs this contemplation..." onward is the third, clarifying that through contemplation one attains the Path. From "Therefore, I in..." onward is the fourth, citing proof. From "Kāśyapa said: In a single body of a sentient being..." onward is the next exchange of question and answer. First is the question; next, from "Just as in a single vessel..." onward is the Buddha's answer, first with a metaphor, then the application. In the initial metaphor, saying "as in a single vessel" is a metaphor for a single conscious mind. Having diverse seeds is a metaphor for possessing the various defilements. Receiving rain and each sprouting means grasping signs, each mutually generating [its defilement]. If one grasps pleasant signs, greed arises; if one grasps unpleasant signs, anger arises. Next, the application of the metaphor states that afflictions arise due to the causes and conditions of attachment: this is again grasping signs, which is termed attachment. Alternatively, when attachment is spoken of, it does not necessarily mean grasping signs.