大方廣佛華嚴經疏 43.8

43.8

第二釋煩惱稠林，亦三，別中九句攝為三種事，後七合故。一遠入相乃至有頂故，此約四住現行。下至金剛，自約種說。久者，無始常隨故。二無邊引起者，難知相。言無邊者，修習無量善根故。引起者，引起惑故。惑與善俱，所以難知，即《勝鬘》中恒河沙等上煩惱也。上明竪深，此辨橫廣。三「俱生」下七句合為染相，即三雜染，謂此煩惱亦與業生二俱起故。即分為三：初三句當體明煩惱染。一俱生不離者，明隨所縛，此句總明能所。所縛即妄心，謂惑與妄心遞共同事，故云俱生，生即是事。然離惑不名妄心，離心惑依何住故。迭共相依，名為不捨。二眠起一義者，是以何縛？謂使為能縛。使即隨眠，起即現行，現行由使不得解脫，以現及種同一惑義故。然下辨使不必與現行俱，此中現行必由於使。如有種子未必有芽，若已有芽必依種子，故云一義。三與心相應不相應者，是所縛事，事即真心。若被妄染，名與相應。是縛非解，心性淨故，名不相應，示可解脫。二「隨趣」下有二句，約生明煩惱染。論云身事生道界因故者，苦報集起名身事生。上句是道因，下句是界因。三「愛見」下二句，約業明煩惱染。初句，明於三分中業因障解脫故。言三分者，愛是欲求中追求現報受欲行者，見是邪梵行求，癡是欲求中追求現報習惡行者，故論云「無戒眾生為現少樂，習眾惡行，愚癡之甚。」慢通上三，而多屬見。有求屬生染所攝，故此略無。上三俱障解脫，過患難拔，如箭入木，故外道得非想定，尚與見慢相應。上即論意。亦可見愛等通七識中煩惱，故云深入。下句明此惑隨順世間身口意業，不斷起因故。結中，八萬四千煩惱，〈隨好品〉自明，《賢劫經》中亦有其相。

Second, explaining the dense forest of afflictions (kleśa), there are also three parts. In the specific exposition, nine phrases are subsumed under three kinds of affairs, because the last seven are combined. First, the mark of entering afar, up to the peak of existence (bhavāgra)—this is explained in terms of the active functioning of the four entrenchments (vāsanā/āśraya). Reaching down to the vajra[-like concentration] is explained in terms of their seeds. "For long" means following [sentient beings] constantly since beginningless time. Second, giving rise [to further afflictions] boundlessly is the mark of being difficult to know. "Boundless" refers to cultivating immeasurable roots of goodness (kuśala-mūla). "Giving rise" means giving rise to delusion (klesha). Because delusion co-occurs with the good, it is difficult to know; these are precisely the afflictions numerous as the sands of the Ganges in the Śrīmālādevī-sūtra. The preceding passage explained vertical depth; this distinguishes horizontal breadth. Third, the seven phrases from "co-arising" onward are combined into the mark of defilement; that is, the three afflictive defilements (saṃkleśa), meaning that these afflictions also arise together with karma and rebirth. This is divided into three: The first three phrases explain the defilement of affliction in terms of its intrinsic nature. 1. "Co-arising and not departing" clarifies what is bound; this phrase generally clarifies the agent of binding and the object of binding. The object of binding is the deluded mind, meaning that delusion and the deluded mind mutually share in the same activity; hence it says "co-arising," and "arising" is just activity. However, apart from delusion it is not called a deluded mind, and apart from the mind, upon what would delusion rely to abide? Mutually relying upon each other is called "not departing." 2. "Latent and active as one meaning" explains by what one is bound: the proclivity (anuśaya) is the binder. The proclivity is the latent affliction (anuśaya), and active functioning is manifestation (paryavasthāna); through the proclivity, active functioning cannot achieve liberation, for the manifest and the seed share the single meaning of delusion. However, below it will be analyzed that the proclivity does not necessarily co-occur with active functioning, whereas here active functioning must rely upon the proclivity. Just as having a seed does not necessarily entail having a sprout, but having a sprout necessarily relies upon a seed; therefore, it is called "one meaning." 3. "Associated and unassociated with the mind" is the matter that is bound; the matter is the true mind. If it is defiled by delusion, it is called "associated"; this is bondage, not liberation. Because the nature of the mind is pure, it is called "unassociated," showing that liberation is possible. Second, the two phrases from "following the destinies" onward explain the defilement of affliction in terms of rebirth. The treatise states that this is because of the cause for the realm of the path of the arising of physical affairs: the accumulation and arising of bitter retributions is called the arising of physical affairs. The first phrase is the cause for the path, and the second phrase is the cause for the realm. Third, the two phrases from "craving and views" onward explain the defilement of affliction in terms of karma. The first phrase clarifies that among the three divisions, the cause of karma obstructs liberation. As for the three divisions: craving is the seeking of sensual pleasure through pursuing present retribution among those who pursue desires; view is the pursuit of false celibate practices; delusion is cultivating evil conduct through pursuing present retribution among those who pursue desires. Therefore, the treatise states: "Sentient beings without morality cultivate manifold evil deeds for the sake of slight present pleasure, which is the utmost foolishness." Conceit (māna) pervades the above three, but belongs mostly to views. The quest for existence is subsumed under the defilement of rebirth, and is thus omitted here. All three of the above obstruct liberation; their faults are difficult to eradicate, like an arrow entering wood, so that even when non-Buddhists attain the concentration of neither perception nor non-perception, it is still associated with view and conceit. The above is the treatise's meaning. One may also take craving and views as pervading the afflictions in the seven consciousnesses; hence it says "deeply entering." The following phrase clarifies that this delusion conforms to the bodily, verbal, and mental karma of the mundane world, continually being the cause of their arising. In the conclusion, the eighty-four thousand afflictions are explained in the "Chapter on the Minor Marks," and their characteristics are also found in the Bhadrakalpika-sūtra.