大方廣圓覺修多羅了義經略疏 2.47

2.47

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?'