大般涅槃經疏 15.4

15.4

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.