華嚴經探玄記 5.84

5.84

第十知煩惱校量中二：先明喻所不能及、後釋顯勝相。勝相中，先徵、後釋。釋中，先不為齊限知故，顯此過前；後「悉欲分別」下為無齊限流盡智力，故明前所不及也。此中，初句總、「所謂」下別顯。有十八句，略作十門分別：初二句約輕重分別。謂率略心起名輕煩惱、慇厚心起名重煩惱。又微起易止名輕、麁起難息名重。又正使為重、殘習為輕。又本煩惱為重、隨煩惱為輕。又隨中，小隨輕、上中重，可知。二有二句，約使纏分別。使謂十使，即五見及疑、貪、瞋、癡、慢。纏謂十纏，即無慚、無愧、睡、悔、慳、嫉、掉、眠、忿及覆。《地持》、《瑜伽》說八纏，除忿、覆。何故除者？為有論師說：忿、覆是使性，謂忿是瞋使性；覆是貪使性，為貪他利覆藏己過。使、纏何別者？《雜心》云「根本名使、津液為纏垢。急縛名纏、輕縛名垢。」又此中結即是九結可知。三有二句，約因果分別。一一眾生無量煩惱，是貪瞋癡等所起果。煩惱覺觀是煩惱因，由彼而生故。《涅槃經》說有八種覺觀，故云種種。一欲覺，求可意事；二瞋覺，念欲瞋他；三惱覺，念欲惱他；四親里覺，憶念親緣；五國土覺，念世安危；六不死覺，積財資養；七族姓覺，念族高下；八輕侮覺，侮是慢念自恃欺人。四有二句，約本末分別，亦是癡愛分別。謂無明是無明住地，依無明起是恒沙上煩惱。愛是欲色有三愛，是有愛住地相應，是與愛相應之煩惱也，謂因愛生憂等。五有四句，約三不善根分別，可知。六有二句，地起分別。初句是五住起、後句是五住地也。七約利鈍分別。我我所是利、慢是鈍。八約相生次第分別。邪念虛妄是心想見三倒、生煩惱是從三倒生四倒。九約諸見本末分別。謂六十二見皆依身見生，以彼為本故。十有二句，約過患分別。蓋謂五蓋，即貪、瞋、睡眠、掉悔及疑，覆蓋行人不得禪智，故名蓋也。障謂二障，即煩惱、所知，以所知障亦得名煩惱故。下結中，以煩惱難脫，通名惑網。由委細了知一切煩惱是一切種智，皆欲斷令永盡，是大慈悲也。

Tenth, in the comparative measurement of knowing afflictions, there are two [parts]: first, explaining that which the simile cannot reach; second, explaining to reveal the superior aspect. In the superior aspect, first it is questioned and then explained. In the explanation, first [stating that it is] not done for a finite knowledge, it shows that this surpasses the former; later, below 'wishing to differentiate all', it shows what the former cannot reach for the sake of the power of knowledge that exhausts the infinite stream. Herein, the first sentence is general, and below 'namely' it is specifically shown. There are eighteen clauses, which are briefly distinguished into ten gateways: 1. The first two clauses are distinguished in terms of light and heavy: arising with a casual mind is called light affliction; arising with an earnest mind is called heavy affliction. Again, faintly arising and easily stopped is called light; coarsely arising and difficult to quell is called heavy. Again, primary underlying tendencies are heavy; residual traces are light. Again, fundamental afflictions are heavy; secondary afflictions are light. Again, among secondary ones, the minor secondary are light, and the major and medium are heavy, as can be known. 2. There are two clauses distinguished in terms of underlying tendencies (anuśaya) and entanglements (paryavasthāna). Underlying tendencies refers to the ten tendencies, namely the five views, doubt, greed, anger, ignorance, and arrogance. Entanglements refers to the ten entanglements, namely shamelessness, lack of remorse, torpor, regret, stinginess, jealousy, restlessness, sleep, anger (fèn), and concealment. The Dī-chí [i.e., Bodhisattvabhūmi] and the Yogācāra[-bhūmi] speak of eight entanglements, excluding anger and concealment. Why are they excluded? Because some treatise masters said that anger and concealment are of the nature of underlying tendencies, meaning that anger is of the nature of the underlying tendency of anger, and concealment is of the nature of the underlying tendency of greed, concealing one's own faults for the sake of greed for others' gain. What is the difference between tendencies and entanglements? The Za-xin [Saṃyuktābhidharmahṛdaya] says: 'The fundamental are called tendencies; the exudations are entanglements and defilements. Tight bonds are called entanglements; light bonds are called defilements.' Furthermore, the fetters here are the nine fetters, as should be known. 3. There are two clauses distinguished in terms of cause and effect: the immeasurable afflictions of each and every sentient being are the effects arising from greed, anger, ignorance, and so forth. Afflictive vitarka and vicāra are the causes of afflictions, because they arise from them. The Nirvāṇa Sūtra says there are eight kinds of vitarka, hence it says 'various': first, desire vitarka, seeking agreeable things; second, anger vitarka, harboring thoughts of anger toward others; third, malice vitarka, harboring thoughts of harming others; fourth, kin vitarka, recollecting relatives; fifth, country vitarka, thinking of the security of the world; sixth, immortality vitarka, accumulating wealth for sustenance; seventh, lineage vitarka, thinking of the high or low of one's family; eighth, disparagement vitarka, where disparagement is arrogance, relying on oneself to deceive others. 4. There are two clauses distinguished in terms of root and branch, which is also a distinction between ignorance and craving: ignorance is the ground of ignorance; arising relying on ignorance refers to the afflictions beyond the sands of the Ganges. Craving refers to the three cravings of desire, form, and formlessness, which corresponds to the ground of existing craving; 'associated' refers to the afflictions associated with craving, meaning grief and so on arising due to craving. 5. There are four clauses distinguished in terms of the three unwholesome roots, as should be known. 6. There are two clauses distinguished by stages of arising: the first clause is the arisings of the five abodes; the second clause is the grounds of the five abodes. 7. Distinguished in terms of sharp and dull: 'I' and 'mine' are sharp; arrogance is dull. 8. Distinguished in terms of the sequence of mutual arising: erroneous thoughts and delusions are the three inversions of mind, thought, and view; arising afflictions refers to arising the four inversions from the three inversions. 9. Distinguished in terms of the root and branches of views: the sixty-two views all arise relying on the view of individuality, with that as their root. 10. There are two clauses distinguished in terms of faults and perils: hindrances refers to the five hindrances, namely greed, anger, sleep, restlessness-remorse, and doubt, which cover practitioners so that they cannot attain dhyāna and wisdom, hence called hindrances. Obstractions refers to the two obstructions, namely afflictive and cognitive, because the cognitive obstruction may also be called an affliction. Below, in the conclusion, because afflictions are difficult to escape, they are generally called the net of delusions. Completely and minutely knowing all afflictions is the knowledge of all modes; desiring to sever them all to end them forever is great compassion.