大方廣佛華嚴經隨疏演義鈔 78.56

78.56

疏「結縛等名如常所辨」者，非唯易故指於常解，然上經文早已頻釋，恐後學難尋，今更具出。經云：一無智者，即是無明，此通獨頭相應二種。二作惡者，即諸纏，此有八種十纏。言八種者，謂一昏沈、二睡眠，此二障止。《雜集》第七云「謂修止時，昏沈睡眠為障，於內引昏沈故。」三掉舉、四惡作、此二障觀。論云「於修觀時，掉舉、惡作為障，於外能引散亂故。」釋曰：上一舉字，即是觀也。五慳、六嫉，此二障捨。論云「修捨時，慳嫉為障。由成就此，於自他利，悋妬門中數數搖動行人心故。」七無慚、八無愧，此二障尸羅。論云「修淨尸羅時，無慚、無愧為障。由具此二，犯諸學處，無羞恥故。」言十纏者，更加忿、覆。《俱舍》頌云「或十加忿覆」，《雜集》云「數數增盛纏繞身心，故名為纏。由此諸纏數數增盛，纏繞一切觀行者心，於修善品為障礙故。」更有五纏，謂愛、恚、慢、嫉、慳。經云結者，《雜集》第六云「問：結有幾種？云何結耶？何處結耶（此有三問）？答：結有九種，謂愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結。應為頌曰：愛恚慢無明，見取疑嫉慳。」論云「愛結者，謂欲界貪。恚結者，謂於有情苦及順苦法心生損害。慢結者，即七慢等。無明結者，謂三界無知。見結者，即三見，謂薩迦耶見、邊執見、邪見。取結者，謂見取二戒禁取。疑結者，謂於諦理猶豫。嫉結者，謂耽著利養，不耐他榮，發起心妬。慳結者，耽著利養，於資生具其心悋惜。」釋曰：云何結？何處結（二問）？廣答如論。

Regarding the Commentary's statement, "The names such as fetters and bonds are as commonly analyzed": it is not merely that it points to the common explanations because it is easy, but because the above sūtra text has already frequently explained them; fearing that later students will find it difficult to search for them, they are now set forth fully again. The sūtra states: First, the unknowledgeable, which is avidyā; this applies to both solitary and associated kinds. Second, the doers of evil, which are the entwinements (paryavasthāna); of these there are eight kinds and ten entwinements. Regarding the eight kinds, they are: first, styāna; second, middha—these two obstruct śamatha. The seventh fascicle of the Samuccaya states: "When cultivating śamatha, styāna and middha are obstacles, because internally they induce torpor." Third, auddhatya; fourth, kaukṛtya—these two obstruct vipaśyanā. The treatise states: "When cultivating vipaśyanā, auddhatya and kaukṛtya are obstacles, because externally they can induce distraction." Commentary: The single character ju (raising) above is indeed vipaśyanā. Fifth, mātsarya; sixth, īrṣyā—these two obstruct upekṣā. The treatise states: "When cultivating upekṣā, mātsarya and īrṣyā are obstacles. By accomplishing these, within the approaches of stinginess and jealousy toward self-benefit and benefiting others, they repeatedly agitate the practitioner's mind." Seventh, āhrīkya; eighth, anapatrāpya—these two obstruct śīla. The treatise states: "When cultivating pure śīla, āhrīkya and anapatrāpya are obstacles. Due to possessing these two, one violates the various precepts, having no sense of shame." Regarding the ten entwinements, anger (krodha) and hypocrisy (mrakṣa) are added. A verse in the Kośa states: "Or ten, adding anger and hypocrisy." The Samuccaya states: "Repeatedly flaring up and entwining body and mind, they are therefore named entwinements. Because these various entwinements repeatedly flare up, entwining the minds of all contemplative practitioners, they serve as obstacles to cultivating the wholesome factors." There are also five entwinements, namely: rāga, pratigha, māna, īrṣyā, and mātsarya. The sūtra speaks of "fetters" (saṃyojana); the sixth fascicle of the Samuccaya states: "Question: How many kinds of fetters are there? What is a fetter? Where do fetters bind? (There are three questions here.) Answer: There are nine kinds of fetters, namely: the fetter of attachment, the fetter of hostility, the fetter of conceit, the fetter of avidyā, the fetter of views, the fetter of clinging, the fetter of doubt, the fetter of jealousy, and the fetter of stinginess. The verse should say: 'Attachment, hostility, conceit, avidyā, / Views, clinging, doubt, jealousy, stinginess.'" The treatise states: "The fetter of attachment refers to greed in the desire realm. The fetter of hostility refers to the mind generating harm toward sentient beings' suffering and factors conducive to suffering. The fetter of conceit refers to the seven conceits and so forth. The fetter of avidyā refers to ignorance of the three realms. The fetter of views refers to the three views, namely: satkāyadṛṣṭi, antagrāhadṛṣṭi, and mithyādṛṣṭi. The fetter of clinging refers to dṛṣṭiparāmarśa and śīlavrataparāmarśa. The fetter of doubt refers to vacillation concerning the real principles. The fetter of jealousy refers to being addicted to gains and unable to bear others' prosperity, giving rise to envy in the mind. The fetter of stinginess refers to being addicted to gains and stingy in mind toward the requisites of life." Commentary: What is a fetter? Where does it bind? (These two questions) are broadly answered as in the treatise.