金剛經纂要刊定記 1.37

1.37

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.