大方廣佛華嚴經隨疏演義鈔 34.4

34.4

疏「通釋貪等如九地中」者，指廣在餘，然九地中釋其別相。若隨名釋，如《唯識》第六云「云何為貪？謂於有、有具染著為性，能障無貪，生苦為業，謂由愛力取蘊生故。」釋曰：有謂後有三有異熟之果。有具謂彼惑業中有及器世間。論云「云何為嗔？於苦、苦具增恚為性，能障無嗔，不安隱性惡行所依為業。謂嗔必令身心熱惱起諸惡業，不善性故。」釋曰：苦謂三苦。苦具謂一切有漏無漏但能生苦者，謂邪見等、謗無漏故亦能生苦。論云「云何為癡？於諸理事迷暗為性，能障無癡，一切雜染所依為業。謂由無明起疑、邪定、貪等煩惱隨煩惱業，能招後生雜染法故。」釋曰：獨頭無明多迷諦理，相應無明亦迷事相，謂於諦等生猶豫故。論云「云何為慢？恃己於他，高舉為性，能障不慢，生苦為業。謂若有慢，於彼有德心不謙下，由此生死輪轉無窮，受諸苦故。」然根本有六，疑及惡見此中不說者，以解教人多無於疑及惡見故。後七隨惑中，然《唯識》隨惑總有二十。頌云「隨煩惱謂忿，恨覆惱嫉慳，誑諂與害憍，無慚及無愧，掉舉與昏沈，不信并懈怠，放逸及失念，散亂不正知。」此二十中有其三品，謂初忿等十各別起故，名為小隨煩惱；無慚等二遍不善故，名為中隨煩惱；掉舉等八遍染心故，名大隨煩惱。今唯小隨，為成十故但舉其七，略無惱害及憍三事。亦憍屬慢攝、惱害嗔收故。而言覆者，謂於自作罪，恐失利譽，隱藏為性，能障不覆，悔惱為業。謂覆罪者，後必悔惱不安隱故。忿謂依對現前不饒益境憤發為性，能障不忿，執取為業。謂懷忿者多發暴惡身表業故。恨謂由忿為先，懷惡不捨，結怨為性，能障不恨，熱惱為業。謂結恨者不能含忍，恒熱惱故。嫉謂徇自名利，不耐他榮，妬忌為性，能障不嫉憂慼為業。謂嫉妬者，聞見他榮深懷憂慼，不安隱故。慳謂耽著財法不能惠捨，祕悋為性，能障不慳，鄙畜為業。論慳悋者，心多鄙澁，畜積財法不能捨故。誑謂為獲利譽矯現有德，詭詐為性，能障不誑，邪命為業。謂矯誑者心懷異謀，多現不實邪命事故。諂謂為網[曰/月]他故矯設異儀，險曲為性，能障不諂教誨為業。謂諂曲者謂網[曰/月]他，曲順時宜矯設方便，為取他意或藏己失，不任師友正教誨故。然諂誑並以貪癡一分為體，慳唯貪一分，嫉恨忿三以嗔一分，覆以貪癡一分為體。恐失利譽是貪，不懼當苦是癡。餘可例知。疏「法是法藥要在服行」者，《淨名》云「應病與藥令得服行」。「服與不服非醫咎」者，即《遺教經》。《八大人覺》復云「汝等比丘於諸功德，常當一心捨諸放逸，如離怨賊。大悲世尊所欲利益皆已究竟，汝等但當勤而行之。若於山間、若空澤中、若在樹下閑處靜室，念所受法勿令忘失，常當自勉精進修之，無為空死後致有悔。我如良醫，如病說藥，服與不服非醫咎也。又如善導導人善道，聞之不行，非導過也。」此皆勸行。

Regarding the commentary’s 'Generally explaining greed and the others as in the ninth ground,' it points to a fuller treatment elsewhere, yet in the ninth ground their distinct characteristics are explained. If explained according to their names, as the sixth fascicle of the Vijñaptimātratāsiddhi says: 'What is greed? It has tainted attachment toward existence and the requisites for existence as its nature; it can obstruct non-greed, and has the generation of suffering as its activity; that is, because through the power of craving, grasping at the aggregates is born.' Explanation: 'Existence' refers to the fruit of maturation in the three existences of subsequent existence. 'Requisites for existence' refers to the intermediate existence of those afflictions and karmas, as well as the receptacle world. The treatise says: 'What is anger? It has the increase of hostility toward suffering and the requisites for suffering as its nature; it can obstruct non-anger, and has serving as the support for evil conduct, which is of an unpeaceful nature, as its activity; that is, anger necessarily causes feverish distress of body and mind and gives rise to evil karmas, because it is of an unwholesome nature.' Explanation: 'Suffering' refers to the three sufferings. 'Requisites for suffering' refers to all conditioned and unconditioned dharmas that can merely generate suffering; that is, wrong view and the like, because they slander the unconditioned, can also generate suffering. The treatise says: 'What is delusion? It has confusion and obscurity regarding principles and facts as its nature; it can obstruct non-delusion, and has serving as the support for all defilements as its activity; that is, from ignorance arise doubt, wrong certitude, greed, and other afflictions and secondary afflictions, which can recruit defiled dharmas in subsequent births.' Explanation: Solitary ignorance mostly confuses the principle of truths, while associated ignorance also confuses phenomenal marks, meaning that it generates hesitation toward truths and the like. The treatise says: 'What is pride? It has relying on oneself and exalting oneself above others as its nature; it can obstruct non-pride, and has the generation of suffering as its activity; that is, if there is pride, toward those with virtue the mind is not humble, and thereby one revolves endlessly in saṃsāra and undergoes all sufferings.' However, there are six fundamental afflictions; the reason doubt and evil views are not spoken of here is that those who understand the teaching mostly lack doubt and evil views. Among the latter seven secondary afflictions, in the Vijñaptimātratāsiddhi there are twenty secondary afflictions in total. The verse says: 'Secondary afflictions are wrath, / resentment, concealment, affliction, jealousy, stinginess, / deception, flattery, along with harmfulness, arrogance, / shamelessness, and lack of conscience, / restlessness along with torpor, / lack of faith and also indolence, / heedlessness and loss of mindfulness, / distraction, and non-correct awareness.' Among these twenty there are three grades: the first ten, wrath and so forth, arise individually and are therefore called small secondary afflictions; the two, shamelessness and so forth, pervade the unwholesome and are therefore called medium secondary afflictions; the eight, restlessness and so forth, pervade the defiled mind and are therefore called great secondary afflictions. Here there are only small secondary afflictions; in order to form ten, it merely brings up seven of them, omitting the three items of affliction, harmfulness, and arrogance. Also, arrogance is subsumed under pride, and affliction and harmfulness are gathered under anger. When it says 'concealment,' it has hiding one’s own committed transgressions out of fear of losing gain and reputation as its nature; it can obstruct non-concealment, and has remorse and distress as its activity; that is, one who conceals transgressions will later necessarily suffer remorse and distress and be unpeaceful. 'Wrath' has flare-ups directed against present non-beneficial conditions as its nature; it can obstruct non-wrath, and has seizing hold as its activity; that is, one who harbors wrath mostly displays violent physical communicative action. 'Resentment' has, with wrath as its prerequisite, harboring malice without abandoning it and forming grudges as its nature; it can obstruct non-resentment, and has feverish distress as its activity; that is, one who forms grudges cannot endure, and constantly suffers feverish distress. 'Jealousy' has following after one's own fame and gain, being unable to bear another's glory, and envy as its nature; it can obstruct non-jealousy, and has grief and sorrow as its activity; that is, one who is jealous hears and sees another's glory and deeply harbors grief and sorrow, being unpeaceful. 'Stinginess' has indulging in attachment to wealth and Dharma and being unable to give generously, and secretive miserliness, as its nature; it can obstruct non-stinginess, and has vile hoarding as its activity; the treatise says that one who is stingy has a mostly vile and withholding mind, hoarding wealth and Dharma and being unable to give them away. 'Deception' has falsely displaying virtue to obtain gain and reputation, and crooked fraudulence, as its nature; it can obstruct non-deception, and has wrong livelihood as its activity; that is, one who is deceitful harbors deceitful schemes in mind, mostly displaying untrue matters of wrong livelihood. 'Flattery' has deceitfully contriving unusual deportment to ensnare others, and crooked treacherousness, as its nature; it can obstruct non-flattery, and has obstructing instruction as its activity; that is, one who is flattering ensnares others, crookedly conforms to temporal convenience, deceitfully devises expedients to gain another’s approval or hide his own faults, and is unsuited for the upright instruction of teachers and friends. However, both flattery and deception take a portion of greed and delusion as their essence; stinginess is only a portion of greed; jealousy, resentment, and wrath take a portion of anger; concealment takes a portion of greed and delusion as its essence: fear of losing gain and reputation is greed, and not dreading future suffering is delusion. The rest can be understood by analogy. Regarding the commentary’s 'The Dharma is dharma-medicine, which must be taken and practiced,' the Vimalakīrti-sūtra says: 'Apply medicine according to the sickness, causing it to be taken and practiced.' As for 'Whether it is taken or not is not the physician’s fault,' that is from the Sūtra of the Buddha's Last Teaching. The Eight Awakenings of Great Men also says: 'You monks, regarding all merits, should always single-mindedly abandon all heedlessness as if departing from a treacherous thief. Whatever the World-Honoured One of Great Compassion wished to benefit has all been fully accomplished; you should merely strive diligently and practice it. Whether among mountains, in open marshes, under trees, or in quiet rooms of secluded places, be mindful of the Dharma you have received and do not let it be forgotten; you should always exert yourselves to cultivate it vigorously, and do not die in vain only to harbor regret later. I am like a good physician, who prescribes medicine according to the illness; whether it is taken or not is not the physician's fault. Furthermore, like a good guide who leads people onto a good path, if they hear of it but do not walk it, that is not the guide's error.' These all exhort practice.