[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 19.40 # 大方廣佛華嚴經疏 19.40 大方廣佛華嚴經疏 19.40 - **Language:** Classical Chinese ### [19.40](https://indike.org/pramana/in.bauddha.taisho.1735.19.40) 今初門中，輕重眠起，通下諸惑，故名為總。就中輕重，總中之總，以品言之。一切煩惱各有輕重，約起惑者，心有異故。據難易斷，現行為輕、種子為重，即眠起是。又分別為輕、俱生為重。若據破壞三寶、焚燒善根，則邪見最重，餘悉名輕。若據損惱自他障菩薩道，瞋恚最重，餘悉名輕。若據發潤生死流轉，無明愛取為重。若依為諸惑根，則三毒為重。若依障初聖道不受聖教，見慢為重。若據遠隨現行障無學道，我愛慢為重，餘可名輕。若煩惱當體相望，十大煩惱為重，隨惑為輕。隨煩惱中，大中小隨展轉輕重。又正使為重、習氣為輕。更有異門，可略言也。言眠起者，眠即種子眠伏藏識，起即對境發起現行。言一一眾生無量煩惱，總結多端，種種差別如後略說，廣唯佛知。種種覺觀通能所治，有染淨故。染為所治，煩惱依故，如欲恚害覺能生貪等無量煩惱。《涅槃》加五說有八覺：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，侮即是慢，念自恃欺人。此等非一，故云種種。皆能引起一切煩惱，對上一一眾生無量煩惱，亦名引起分別。言淨治者，欲以不淨觀治，瞋以慈治，惱害以悲治，次四以無常觀治，後一以無我我所觀治，故云種種覺觀淨治一切雜染。 > Now in the first gate, light and heavy, dormant and active, pertain generally to all the afflictions below; hence it is called general. Therein, light and heavy are the general of the general, spoken in terms of degrees. All afflictions each have light and heavy: regarding the one in whom the affliction arises, it is because their minds differ. According to difficulty or ease of severance, active manifestation is light and seeds are heavy, which is dormancy and activity. Furthermore, conceptually differentiated is light, and innate is heavy. If considered in terms of destroying the Triratna and burning kuśala-mūla, then wrong view is the heaviest, and all the rest are called light. If considered in terms of harming oneself and others and obstructing the bodhisattva path, anger is the heaviest, and all the rest are called light. If considered in terms of initiating and moistening \[rebirth in\] the flow of saṃsāra, ignorance, craving, and grasping are the heaviest. If based on being the root of all afflictions, then the three poisons are the heaviest. If based on obstructing the initial noble path and not receiving the noble teaching, views and conceit are the heaviest. If considered in terms of distantly accompanying active manifestations and obstructing the path of the non-learner (aśaikṣa), craving for self and conceit are the heaviest, and the rest may be called light. If afflictions are viewed in their own essence, the ten major afflictions are heavy, and the secondary afflictions are light. Among the secondary afflictions, the major, medium, and minor secondary afflictions are progressively heavier and lighter. Moreover, active defilements are heavy, and latent habituations are light. There are yet other approaches, which can be stated in brief. 'Dormancy and activity': dormancy means seeds lying dormant in the storehouse consciousness; activity means encountering objects and arousing active manifestation. 'Each sentient being has immeasurable afflictions' summarizes the many varieties; the various distinctions are as briefly explained below, but in detail only the Buddha knows them. 'Various initial thoughts and sustained thoughts' (vitarka and vicāra) pertain to both antidote and what is to be remedied, because there are defiled and pure ones. The defiled are what is to be remedied, because they are the support of afflictions, just as thoughts of sensual desire, malice, and harming can generate immeasurable afflictions such as greed. The Mahāparinirvāṇa-sūtra adds five and speaks of eight thoughts: first, thoughts of sensual desire, seeking pleasing things; second, thoughts of anger, desiring to be angry at others; third, thoughts of harming, desiring to afflict others; fourth, thoughts of relatives, recollecting family ties; fifth, thoughts of the land, contemplating the security or peril of the world; sixth, thoughts of non-death, accumulating wealth for bodily sustenance; seventh, thoughts of clan, pondering high or low lineage; eighth, thoughts of contempt, contempt being conceit, pondering self-reliance to deceive others. These and others are not one; hence they are called 'various'. All are able to induce all afflictions; relative to the immeasurable afflictions of each sentient being above, they are also called inducing conceptual differentiation. 'Purifying and remedying': sensual desire is remedied by the contemplation of impurity; anger is remedied by loving-kindness; harmfulness is remedied by compassion; the next four are remedied by the contemplation of impermanence; the last one is remedied by the contemplation of no-self and no-mine; therefore it is said that various initial and sustained thoughts purify and remedy all defilements. > — English (machine translation) (machine translation) - [Previous: 19.39](https://indike.org/pramana/in.bauddha.taisho.1735.19.39) - [Next: 19.41](https://indike.org/pramana/in.bauddha.taisho.1735.19.41) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1735.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.19.40) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.5.84) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.19.40](https://indike.org/pramana/in.bauddha.taisho.1735.19.40) · Pramāṇa