說無垢稱經疏 4.590

4.590

贊曰：下釋前標。初有五問答展轉相生、後總結成斷除二疾。此初問答。空理義云：有心緣慮即為虛妄，無心攀緣證空病滅。應理義云：緣慮者，有漏分別心心所。由此因緣分別便起，分別便起故無明俱，無明俱故法執生，法執生故我執生，我執生故諸煩惱生，煩惱生故業生，業生故苦生。故有緣慮有漏分別心心所法，為疾因緣，有緣慮者皆有疾故。疾體即苦，行、壞、苦苦。苦皆是三界緣慮，皆名為疾。

Commentary: Below, the earlier statement is explained. First there are five question-and-answer pairs mutually generating one another; afterwards, it concludes with the severance and eradication of the two illnesses. This is the first question and answer. The perspective of the principle of emptiness states: if the mind has cognitive conditioning, it is false; when there is no mental grasping and one realizes emptiness, the illness is eliminated. The perspective conforming to principle states: cognitive conditioning refers to the sāsrava conceptualizing mind and mental factors. By this condition, discrimination arises; because discrimination arises, it is conjoined with ignorance; because it is conjoined with ignorance, grasping at dharmas arises; because grasping at dharmas arises, grasping at a self arises; because grasping at a self arises, the afflictions arise; because afflictions arise, karma arises; because karma arises, suffering arises. Therefore, the sāsrava conceptualizing mind and mental factors with cognitive conditioning are the causes and conditions of illness, because all who have cognitive conditioning have illness. The essence of illness is suffering itself—the suffering of conditioned states, the suffering of change, and the suffering of suffering. Suffering is entirely the cognitive conditioning of the trailokya, and is entirely called illness.