[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 40.3.2 # 大方廣佛華嚴經隨疏演義鈔 40.3.2 大方廣佛華嚴經隨疏演義鈔 40.3.2 - **Language:** Classical Chinese ### [40.3.2](https://indike.org/pramana/in.bauddha.taisho.1736.40.3.2) 疏「謂於決定境印持為性」等，謂以邪正等教理證力，於所取境審決印持，由此異緣不能引轉故。 猶豫境，勝解全無，非審決故。 疏「別中總有十三句」者，此是義句，以一解為一句故。 疏「即勝解智所攝」者，約十力智言，以種種解智亦名樂欲。 若約法相，欲與解別，皆是別境五中之一，而在十力合之為一，取名有差。 疏「所望別故」等者，前三方便屬解，今屬諸禪故。 疏「即他心智」者，若是十力，即屬界攝。 疏「一切煩惱各有輕重」者，分九品故。 「約起惑」下，出輕重所由。 如一貪惑重者，於下劣境起猛利貪。 中者，稱境而起。 下者，設於勝境心亦微薄等。 三品各三，故成九品。 疏「據難易」下，別別相望以論輕重。 言「種子為重」者，如俱生惑種，金剛喻定方斷盡故。 故下經云「金剛道滅方畢竟」。 疏「又分別為輕」者，真見道中一時頓斷，故《唯識》云「見所斷惑十俱頓斷，以真見道總緣諦故。 」此約大乘。 若通三乘，《唯識論》云「煩惱障重見所斷者，三乘見道位真見道中一時頓斷。 」「俱生為重」者，於修道位中，數數修習無分別智方能斷故。 餘如〈十地〉初說。 疏「邪見最重」者，《涅槃經》云「一切煩惱邪見攝盡」。 戒經十重，謗三寶為最重，十惡亦然。 疏「嗔恚最重」者，如〈普賢行品〉「一念嗔心起，百萬障門開。 」疏「無明愛取為重」者，《淨名經》云「從癡有愛則我病生」。 《涅槃經》云「生死本際凡有二種：一者無明、二者愛等。 」疏「三毒為重」者，《本行經》云「世間之毒莫過三毒，又諸隨惑等皆從此生。 」疏「見慢為重」者，見則遍執一理究徹在心，安受聖教？ 慢既恃己，豈復他求？ 疏「我愛慢重」者，略有三義：一約識，至第七故四惑相應是也。 二約行，通至諸禪故，如〈明法品〉當辨。 三約四果阿羅漢，若作是念：我得阿羅漢道。 則不得故。 疏「十大煩惱為重」者，《唯識》云「諸煩惱，謂貪、嗔、癡、慢、疑、惡見，即六根本。 」《俱舍論》云「六由見異十。 謂開惡見為五：一身見、二邊見、三邪見、四見取、五戒禁取故。 」疏「隨煩惱中大中小隨展轉輕重」者，大隨為重、中小為輕，中隨為重、小隨為輕，名為展轉。 言「隨惑」者，《唯識論》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。 」長行釋云「唯是煩惱分位差別等流性故，名隨煩惱。 」彼疏釋云「謂忿等十，及失念不正知放逸等。 假染心所，是貪等差別分位，名隨煩惱。 無慚、無愧、掉舉、昏沈、散亂、不信、懈怠七法，雖別分位有，體是前根本之等流故，名隨煩惱。 由煩惱為因此得有，故論云，此二十種類別說有三：謂忿等十各別起故，名小隨煩惱。 無慚等二，遍不善故，名中隨煩惱。 掉舉等八，遍染心故，名大隨煩惱。 」疏釋云「然忿等十，自類相望各別起故，非不共他中大惑俱行位局故，名之為小。 無慚愧二，自類得俱行通忿等，唯遍不善位局。 後八但得名中。 掉舉等八自得俱生，但染皆遍，得俱生故，不可名小； 但染皆遍故，不得名中，二義既殊故八名大。 」疏「習氣為輕」者，此即阿羅漢等餘習也，可知。 疏「更有異門可略言也」者，上來已有十門解釋。 有以五住煩惱無明為重，障大菩提故； 前四為輕，障見修故。 今以前四位亦障菩提，無明住地亦障見修，故不存之。 又有云：等分為輕，稱境起故； 多分為重，過境起故。 又云：暫起、間起、羸劣起者為輕，多起、常起、猛利起者為重。 此二即前約品中收之。 又云：迷事為輕，後得智斷故； 迷理為重，根本智斷故。 此則與前無明為重，障菩提故，亦小相違，故略不言耳。 非無有理，故云「可略」。 迷事迷理，至〈十地〉中當廣分別。 > Regarding the commentary's statement, "Its nature is to endorse and retain a determined object," and so forth: this means that by the power of proof through teachings and reasonings, whether erroneous or correct, one judges, determines, endorses, and retains the object grasped; because of this, other conditions cannot divert or alter it. Regarding an object of doubt, resolute determination (adhimokṣa) is entirely absent, as there is no judging and determining. Regarding "In the specific \[explanations\], there are altogether thirteen clauses": these are clauses of meaning, as each comprehension constitutes a clause. Regarding "It is subsumed under the cognition of resolute determination": this is said in terms of the cognitions of the ten powers, since the cognition of various determinations is also termed "aspiration" (chanda). In terms of the characteristics of dharmas, aspiration and determination are distinct, each being one of the five object-specific mental factors (viniyata); yet in the ten powers they are combined into one, differing merely in the name adopted. Regarding "Because what they are relative to is different," and so forth: the previous three expedient means belong to determination, whereas these now belong to the various dhyānas. Regarding "Namely the cognition of others' minds": if viewed under the ten powers, this is subsumed under realms (dhātu). Regarding "All afflictions each have degrees of lightness and heaviness": this is because they are divided into nine grades. In "In terms of the arising of afflictions" below, the source of their lightness and heaviness is explained. For instance, regarding the single affliction of greed, the heavy grade arises with fierce greed toward an inferior object. The medium grade arises in proportion to the object. The lower grade is light and weak even toward a superior object, and so on. As each of the three grades has three subdivisions, they make nine grades. In "According to difficulty and ease" below, their lightness and heaviness are discussed by comparing them respectively. In saying "Seeds are heavy": for example, the seeds of innately active afflictions are severed completely only by the vajropamasamādhi. Hence the sūtra states below: "Extinction is only final through the path of the vajra." Regarding "Again, the conceptually constructed are light": they are severed all at once in the true path of seeing (darśanamārga); hence the Vijñaptimātratā states: "The afflictions to be severed by seeing, all ten together, are severed all at once, because the true path of seeing generally takes the truths as its object." This is according to the Mahāyāna. If common to the three vehicles, the \*Vijñaptimātratāsiddhi\* states: "Those heavy afflictive hindrances to be severed by seeing are severed all at once in the position of the path of seeing, within the true path of seeing, across the three vehicles." In saying "The innately active are heavy": it is because they can be severed only by repeatedly cultivating non-conceptual cognition in the path of cultivation (bhāvanāmārga). The rest is as explained at the beginning of the "Ten Grounds". Regarding "Wrong view is the heaviest": the \*Nirvāṇa-sūtra\* states, "All afflictions are completely encompassed by wrong view." Among the ten major precepts of the Vinaya, slandering the Three Jewels is the heaviest; the same applies to the ten unwholesome actions. Regarding "Anger is the heaviest": as the chapter "Practices of Samantabhadra" states: "When a single thought of anger arises, a million obstacle-gates open." Regarding "Avidyā, craving, and grasping are heavy": the \*Vimalakīrti-sūtra\* states, "From delusion there is craving, and thus my illness arises." The \*Nirvāṇa-sūtra\* states, "The fundamental origins of saṃsāra are generally of two kinds: first, avidyā; second, craving and so forth." Regarding "The three poisons are heavy": the \*Caritranirdeśa-sūtra\* states, "Among the poisons of the world, none exceeds the three poisons; moreover, the secondary afflictions all arise from these." Regarding "View and pride are heavy": as for views, one universally clings to a single principle that penetrates the mind to the core—how could one accept the noble teaching? Pride having already relied upon oneself—how could one seek from others? Regarding "Self-love and pride are heavy": there are briefly three meanings. First, in terms of consciousness, reaching the seventh \[consciousness\], they are associated with the four afflictions. Second, in terms of practice, they extend to the various dhyānas, as will be distinguished in the chapter "Clarifying the Dharma". Third, in terms of the arhat of the four fruits: if one forms the thought, 'I have attained the path of the arhat,' one has not attained it. Regarding "The ten great afflictions are heavy": the \*Vijñaptimātratā\* states, "The afflictions are greed, anger, delusion, pride, doubt, and bad views—namely, the six root afflictions." The \*Abhidharmakośa\* states, "The six, through the division of views, become ten; that is, bad views are expanded into five: first, view of individuality; second, extreme view; third, wrong view; fourth, clinging to views; fifth, clinging to rules and vows." Regarding "Among the secondary afflictions, the greater, medium, and lesser secondary afflictions are reciprocally heavy and light": the greater secondary afflictions are heavy, while the medium and lesser are light; the medium secondary afflictions are heavy, while the lesser are light—this is called reciprocal. Regarding "secondary afflictions" (upakleśa): the \*Vijñaptimātratāsiddhi\* states, "Secondary afflictions are wrath, resentment, concealment, distress, jealousy, stinginess, deceit, flattery, malice, complacency, lack of shame, lack of conscience, restlessness, torpor, lack of faith, laziness, heedlessness, loss of mindfulness, distraction, and incorrect comprehension." The prose commentary explains: "Because they are exclusively different states and niṣyanda of the afflictions, they are named secondary afflictions." Its commentary explains: "Wrath and the other ten, along with loss of mindfulness, incorrect comprehension, heedlessness, and so on, are nominal defiled mental factors that are different states of greed and the others, and are named secondary afflictions. Although the seven dharmas—lack of shame, lack of conscience, restlessness, torpor, distraction, lack of faith, and laziness—exist in distinct states, their essence is the niṣyanda of the former root afflictions, and they are therefore named secondary afflictions. Because they exist with afflictions as their cause, the treatise states that these twenty kinds are divided into three: wrath and the other ten arise separately from one another, so they are named the lesser secondary afflictions. Lack of shame and lack of conscience universally accompany the unwholesome, so they are named the medium secondary afflictions. Restlessness and the other eight universally accompany defiled minds, so they are named the greater secondary afflictions." The commentary explains: "However, wrath and the other ten arise separately when compared among their own kind; because they do not fail to coexist with the medium and greater afflictions, and their scope of occurrence is restricted, they are named lesser. Lack of shame and lack of conscience can coexist among their own kind, extend to wrath and so on, and universally accompany the unwholesome, but their scope is restricted. The latter eight can only be named medium. Restlessness and the other eight can arise together with their own kind, and universally accompany all that is defiled; because they can arise together, they cannot be named lesser; and because they universally accompany all that is defiled, they cannot be named medium. Since the two meanings differ, these eight are named greater." Regarding "Traces (vāsanā) are light": these are the residual traces of arhats and others, as can be understood. Regarding "There are other approaches that may be briefly stated": above, there have already been ten approaches of explanation. Some hold that among the five entrenchments of affliction, avidyā is heavy because it obstructs great bodhi, while the first four are light because they obstruct seeing and cultivation. Here, because the first four positions also obstruct bodhi and the entrenchment of avidyā also obstructs seeing and cultivation, this is not retained. Again, some say: the equal portion is light because it arises in proportion to the object; the predominant portion is heavy because it arises exceeding the object. Again, it is said: that which arises temporarily, intermittently, or feebly is light; that which arises frequently, constantly, or fiercely is heavy. These two are subsumed under the previous explanation according to grades. Again, it is said: delusion regarding facts is light, being severed by subsequent cognition; delusion regarding principle is heavy, being severed by fundamental cognition. This is also slightly at variance with the earlier view that avidyā is heavy because it obstructs bodhi; hence it is omitted and not mentioned. It is not that it lacks reason; hence it says "may be briefly \[stated\]". Delusion regarding facts and delusion regarding principle will be extensively distinguished in the "Ten Grounds". > — English (machine translation) (machine translation) - [Previous: 40.3.1](https://indike.org/pramana/in.bauddha.taisho.1736.40.3.1) - [Next: 40.3.3](https://indike.org/pramana/in.bauddha.taisho.1736.40.3.3) - [Up: 40.3](https://indike.org/pramana/in.bauddha.taisho.1736.40.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.40.3.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.40.3.2](https://indike.org/pramana/in.bauddha.taisho.1736.40.3.2) · Pramāṇa