大乘義章 5.85

5.85

次就八妄及三種事，并對一切煩惱業苦明相因起。於中開合，廣略非一，或說為二、或分為四、或離為七、或別為九。所言二者，如論中說「一是妄想、二妄想緣事。」內心名想，境為緣事。從過妄想，起於現在妄想緣事，如無明行起現五果。不知現在妄想緣事，起於現在緣事妄想，如從五果生愛取等。不知現在緣事妄想，復起未來妄想緣事，如從愛等起後生死。緣事生已，亦復生彼緣事妄想。如是心境互相因起，一切生死流轉不息。二想如是。所言四者，一是根本迷理無明、二是八妄、三是三事、四是一切生死果報。依彼根本迷理無明起八妄想，依八妄想起彼三事，起義如前。依彼三事，起於一切生死果報。故論說言「如是如實，凡愚不知，起八妄想，生於三事，一切眾生器世間增。」凡愚不知，即是第一迷理無明。起八妄想，即是第二。生三種事，即是第三。世間增者，即是第四。所言七者，根本無明以為第一，八妄想中前三妄想合為第二，次二妄想合為第三，後三妄想合為第四，貪恚癡等以為第五，業為第六，苦為第七。此之七門，次第相生，於根本迷理無明起自性等三種妄想，依自性等起我我所，依我我所起念不念俱相違等，依彼念等起貪瞋癡，依貪瞋癡起諸業行，依於業行起生死苦。七相如是。所言九者，根本無明以為第一，八妄想中前三妄想以為第二，三種事中虛偽之事以為第三，八妄想中我我所想以為第四，三種事中見我慢事以為第五，八妄想中念不念等以為第六，三種事中貪恚癡事以為第七，業行為八，生死為九。此之九種，次第相生。依初無明起自性等三種妄想，依此三妄起虛偽事，起義如前。依虛偽事起我我所，依我我所起見慢事，依見慢事起念不念俱相違等，以見我故對之便有違順等生。依於念等起貪瞋癡，依貪瞋癡起於業行，依業便受生死果報。因起如是。

Next, their causal arising will be explained with reference to the eight false conceptualizations and the three kinds of matters, and in relation to all afflictions, karmas, and sufferings. In opening and combining them here, their expansion and abbreviation are not just one: sometimes they are explained as two, sometimes divided into four, sometimes separated into seven, or distinguished into nine. As for the two: as stated in the treatise, "First is false conceptualization; second is the matter conditioned by false conceptualization." The internal mind is called conceptualization; the object is the conditioned matter. From past false conceptualization, the present matter conditioned by false conceptualization arises, just as ignorance and karmic formations give rise to the present five fruits. Not knowing the present matter conditioned by false conceptualization gives rise to the present false conceptualization conditioning the matter, just as craving, grasping, and so forth are generated from the five fruits. Not knowing the present false conceptualization conditioning the matter gives rise again to the future matter conditioned by false conceptualization, just as future birth-and-death arises from craving and so forth. Once the conditioned matter is produced, it also produces that false conceptualization conditioning the matter. In this way, mind and object causally give rise to each other, and all birth-and-death turns and flows without ceasing. The two conceptualizations are like this. As for the four: first is the fundamental ignorance that deludes [one about] the principle; second is the eight false conceptualizations; third is the three matters; fourth is all the fruit-retributions of birth-and-death. Based on that fundamental ignorance that deludes [one about] the principle, the eight false conceptualizations arise; based on the eight false conceptualizations, those three matters arise, the meaning of their arising being as described previously; based on those three matters, all the fruit-retributions of birth-and-death arise. Therefore, the treatise states: "As it truly is, foolish worldlings do not know, giving rise to the eight false conceptualizations and generating the three matters, so that the world of all sentient beings and vessels increases." "Foolish worldlings do not know" is the first, ignorance that deludes [one about] the principle. "Giving rise to the eight false conceptualizations" is the second. "Generating the three kinds of matters" is the third. "The world increases" is the fourth. As for the seven: fundamental ignorance is the first; the first three false conceptualizations among the eight false conceptualizations are combined as the second; the next two false conceptualizations are combined as the third; the last three false conceptualizations are combined as the fourth; greed, anger, delusion, and so forth are the fifth; karma is the sixth; suffering is the seventh. These seven gates generate one another in sequence: from the fundamental ignorance that deludes [one about] the principle, the three kinds of false conceptualizations such as self-nature arise; based on self-nature and so on, self and what belongs to self arise; based on self and what belongs to self, the pleasant, unpleasant, and mutually contradictory [middle] arise; based on that pleasant and so on, greed, anger, and delusion arise; based on greed, anger, and delusion, the various karmic actions arise; based on karmic actions, the suffering of birth-and-death arises. The seven aspects are like this. As for the nine: fundamental ignorance is the first; the first three false conceptualizations among the eight false conceptualizations are the second; the false matter among the three kinds of matters is the third; the conceptualization of self and what belongs to self among the eight false conceptualizations is the fourth; the matter of view and self-pride among the three kinds of matters is the fifth; the pleasant, unpleasant, and so on among the eight false conceptualizations are the sixth; the matter of greed, anger, and delusion among the three kinds of matters is the seventh; karmic action is the eighth; birth-and-death is the ninth. These nine kinds generate one another in sequence. Based on the initial ignorance, the three kinds of false conceptualizations such as self-nature arise; based on these three false conceptualizations, the false matter arises, the meaning of its arising being as described previously; based on the false matter, self and what belongs to self arise; based on self and what belongs to self, the matter of view and self-pride arises; based on the matter of view and self-pride, the pleasant, unpleasant, and mutually contradictory [middle] arise, for because of seeing a self, there then arise corresponding contrary, compliant, and other [aspects]; based on the pleasant and so on, greed, anger, and delusion arise; based on greed, anger, and delusion, karmic actions arise; based on karma, one then undergoes the fruit-retribution of birth-and-death. Their causal arising is like this.