大方廣佛華嚴經隨疏演義鈔 43.11

43.11

疏「縛謂四縛」者，先標列、後會經。今初。《雜集》等論但有三縛，謂貪、瞋、癡，由此三縛縛諸有情令處三苦。今言四者，此經第三地文。亦云「此菩薩於一切欲縛、色縛、有縛、無明縛皆轉微薄。」釋曰：此即修所斷中三界煩惱及無明，故於見縛之外說四，并前即五住地惑也。今此四縛，即按次文。「貪利」已下，會經四相。初貪利即經貪求為一，二熱惱即瞋，三諸難逼迫毀謗即是戒取，四濁亂即是我見。正於持戒而說四故。然其戒取由癡而生、不了諸難而生。毀謗亦是邪見，同意三業故，故亦不出三毒及見，我見持為諸見之主故。

Regarding the Commentary's statement, "Bondage refers to the four bondages": First, they are indicated and listed; subsequently, they are correlated with the sūtra. Now, for the first part: Treatises such as the Samuccaya only have three bondages—namely, greed, anger, and delusion—and it is by these three bondages that sentient beings are bound and made to abide in the three sufferings. Here, speaking of four derives from the text on the Third Ground in this sūtra. It also says, "This bodhisattva finds that the bondage of desire, the bondage of form, the bondage of existence, and the bondage of avidyā all become progressively weaker." Explication: These are the afflictions of the three realms and avidyā that are to be severed by cultivation (bhāvanāheya); thus, apart from the bondage of views, four are spoken of, which, together with the preceding [bondage of views], constitute the afflictions of the five grounds of abiding. Now these four bondages follow the subsequent text. From "greed for profit" onward, they are correlated with the four aspects of the sūtra. First, greed for profit is correlated with the sūtra's "coveting and seeking" as one; second, "feverish vexation" is anger; third, being "oppressed by various hardships and slandering" is adherence to precepts and vows (śīlavrataparāmarśa); fourth, "turbid confusion" is the view of self (satkāyadṛṣṭi). This is precisely because the four are spoken of with respect to maintaining precepts. However, adherence to precepts arises from delusion and from failing to understand various hardships. Slandering is also wrong view, and because the intentional mental karma is identical, they do not exceed the three poisons and views, since the view of self is maintained as the chief of all views.