大方廣圓覺修多羅了義經略疏 2.47

2.47

謂對所貪五欲，標指能貪之愛是輪迴之本。《首楞》云：「流愛為種，納想為胎，交遘發生，吸引同業，以是因緣故有生死」。又《涅槃》云：「因愛生憂，因愛生怖；若離貪愛，何憂何怖？」又《佛名經》云：「有愛則生，愛盡則滅，故知生死貪愛為本。」先令斷者，如樹除根等，謂由於五欲引起愛心，能令眾生生死不絕。言種種者，或天屬之恩，如父母等；或感事之恩，如得惠齎等；或任運生愛，即自身及名利、色味、六親等；或因敬成愛、因恩成愛；或因愛結恩，恩之與愛應成四句，謂恩非愛等。又所貪之境眾多，故能貪之愛不一。然貪與愛亦有四句，謂貪非愛等。若對治簡境，則有順有乖。若約妄簡心，則皆為過患。又唯就愛，復有其三：一惡愛，謂禽荒、色荒及名利等；二善愛，謂貪來報，行施戒等；三法愛，謂樂著名義，及貪聖果而修行等。故下云「法愛不存心，漸次可成就。我身本不有，憎愛何由生。」

This points out, with respect to the five desires lusted after, that the affection capable of lust is the root of saṃsāra. The Śūraṅgama-sūtra says: 'Flowing affection becomes the seed, receiving ideation becomes the womb; intercourse brings about birth, attracting identical karma; because of these causes and conditions, there is saṃsāra.' Again, the Nirvāṇa-sūtra says: 'Due to affection, grief arises; due to affection, fear arises. If one is free from craving and affection, what grief or fear could there be?' Again, the Fo ming jing says: 'Where there is affection there is birth; when affection is exhausted there is extinction. Thus know that craving and affection are the root of saṃsāra.' Severing it first is like removing the roots of a tree, meaning that through the five desires, the mind of affection is stirred, enabling sentient beings' saṃsāra to continue unbroken. As for 'various forms': there is affection from natural familial bonds, such as parents and so forth; there is affection from feeling indebted to events, such as receiving favors and gifts; there is spontaneously arisen affection, namely for one's own body, fame, gain, forms, flavors, the six classes of relatives, and so forth; or affection formed due to respect; affection formed due to kindness; or kindness established due to affection. Kindness and affection should form a fourfold proposition, such as kindness that is not affection, and so forth. Furthermore, because the objects lusted after are numerous, the affection capable of lust is not single. However, craving and affection also form a fourfold proposition, such as craving that is not affection, and so forth. If classified by antidotes against objects, there are accordant and contrary ones. If classified by delusion against the mind, they are all faults and harms. Furthermore, with respect to affection alone, there are three types: 1. Evil affection, namely indulgence in hunting, indulgence in sensual forms, fame, gain, and so forth; 2. Good affection, namely craving future retributions and practicing giving, precepts, and so forth; 3. Affection for Dharma, namely delighting in grasping at names and meanings, and craving holy fruits while cultivating practices. Therefore it says below: 'When affection for Dharma does not remain in the mind, one can gradually achieve success. My body originally does not exist; from where could hatred and affection arise?'