大方廣佛華嚴經隨疏演義鈔 34.4

34.4

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.