金剛經纂要刊定記 1.37

1.37

即當妄法生起第二門展轉枝末也。由是等者，由因也，是此也。因此迷真成識，現起世間一切境界，緣此境界起惑造業受報無窮。此中惑業報應四字，但是三道。然此三法諸教之中，有名三障，障聖道故。或名三道，引心邐迤至業報故。或名三雜染，以性不清淨故。又此三障更相由藉，由煩惱故起惡業，由惡業因緣故得苦果。初言惑者即煩惱也。品類即根本及隨。根本有六，謂貪、瞋、癡、慢、疑、惡見。隨煩惱有二十，謂忿、恨、覆、惱、嫉、慳乃至散亂、不正知等。若以要言之，不出根本中三，謂貪、瞋、癡，即此三種便能成就三界世間。故《華嚴》云：「由貪瞋癡發身口意，作諸惡業無量無邊」等。此惑因起，由前無明迷平等理，妄認五蘊身心，即此身心是過患根本。故肇公云：「約天地為高下，約日月為東西，約身為彼此，約心為是非。」老子亦云：「吾有大患，為吾有身。及吾無身，吾有何患？」故知此身是一切過患根本。既執之為有，遂分自他，依此身心起諸煩惱。於一切順情境上，起於貪心。於一切違情境上，起於瞋心。以護自身將為主宰也。於此二中不知是妄，任運而起，乃名為癡。此等煩惱究其所因，皆從根本無明而有也。

This corresponds to the second approach to the arising of deluded dharmas: the successively unfolding branches. 'From this' and so forth: 'from' (you) means 'cause'; 'this' (shi) means 'this [consciousness]'. Because of this delusion regarding truth turning into consciousness, all worldly objects appear; conditioning these objects, one gives rise to affliction, creates karma, and receives retribution boundlessly. In this, the four words 'delusion, karma, and retribution' are simply the three paths. Yet these three dharmas are called in various teachings the 'three obstructions' because they obstruct the noble path; or they are called the 'three paths' because they continuously lead the mind onward to karmic retribution; or they are called the 'three defilements' because their nature is impure. Furthermore, these three obstructions depend upon one another: due to affliction one initiates evil karma, and by the causes and conditions of evil karma one obtains painful results. First, 'delusion' means the afflictions. Their classes are fundamental and derivative. There are six fundamental afflictions: greed, anger, delusion, arrogance, doubt, and evil views. There are twenty derivative afflictions: wrath, resentment, concealment, distress, jealousy, stinginess, down to distraction, non-correct knowledge, and so on. In brief, they do not go beyond three among the fundamental ones: greed, anger, and delusion; these three alone are capable of accomplishing the worldly realms of the three worlds. Therefore the Avataṃsaka Sūtra says: 'Motivated by greed, anger, and delusion, one initiates body, speech, and mind, committing boundless and limitless evil karmas,' and so forth. The arising of this delusion is caused by the aforementioned ignorance that is confused about the principle of equality and falsely identifies the body and mind of the five aggregates, and this very body and mind is the root of all faults. Thus Master Zhao says: 'Taking heaven and earth as high and low, taking the sun and moon as east and west, taking the body as self and other, taking the mind as right and wrong.' Laozi also says: 'The reason I have great calamity is that I have a body. When I have no body, what calamity do I have?' Thus we know this body is the root of all calamities and faults. Having clung to it as existent, one subsequently distinguishes self and other, and relying on this body and mind, one gives rise to various afflictions. Toward all agreeable objects, one gives rise to a mind of greed. Toward all disagreeable objects, one gives rise to a mind of anger. This is to protect one's own body, taking it as a master. Between these two, not knowing that they are false and letting them arise spontaneously is named delusion. If one investigates the cause of these afflictions, all exist from fundamental ignorance.