新華嚴經論 27.32

27.32

五有四行半經，又知諸煩惱種種相者，都言之也。所謂久遠隨行相者，言諸煩惱無有始終，恒隨無明所緣行故。無邊引起相者，由名色，以心所緣名色，名之為行。其心緣境，受乃同時，心想繫纏識種便熟，五蘊十一緣濤波不息，名色為境，心為主，受想行為使。末那執識起貪愛嗔癡，於本業田中種識種子生諸苗稼，約有八萬四千。俱生不捨者，如前已釋。眠起一義者，眠煩惱者，如前七種是。起煩惱者，現作業十使十纏等是。如十使中，身見、邊見、邪見、戒見、疑、見等六是障見道，貪、嗔、癡、慢四是障修道。行為雖見道，在行數起。修道煩惱至三地除，見道煩惱六地除，七地十地會佛悲智利眾生行。為初地二地已上上十善治欲界惑，三地修四禪八定治上二界惑得出三界心故。六地三空現前，出世智慧悉皆具足故，無見道惑。七地已去一向處世，學佛智悲利生之門。如是安立，明分法則須當如是，初發心者一時具修。經云「眠起一義相」者，明體無二相故。迷一真智而作多妄者，還一體收故。與心相應不相應相者，心與境合為相應相，不與境合而妄緣之是心不相應相。隨趣受生而住相者，因如是煩惱，生如是住處，悉皆知之。三界差別相者，欲界色界無色界受生執境，於中定亂心想所緣，皆如實知。愛見癡慢如箭深入過患相者，明三界受生，皆由是四種煩惱。作種種煩惱乃至八萬四千者，如十使煩惱以五蘊所成，一蘊中有百，五蘊中有五百。以五蘊成五塵，五塵中還有五蘊十使以為一百，五塵中有五百。以蘊為內、以塵為外，皆意為主。意為能緣，塵為所緣，以此內外各有五百，共成一千。配七識七千，分三世，三七二十一，二萬一千。瞋行多者、貪行多者、癡行多者、等分行者各二萬一千，共為八萬四千。以約造煩惱業但七識故，餘不能為。如〈隨好光明功德品〉云「於色聲香味觸，其內具有五百煩惱，其外亦有五百煩惱。瞋行多者二萬一千，貪行多者二萬一千，癡行多者二萬一千，等分行者二萬一千。」但有此言，亦不配當。已上四行半經，明此位菩薩如實知種種諸煩惱相分。

Fifth, there are four and a half lines of sūtra text. Again, knowing the various aspects of afflictions speaks of them in summary. The so-called "aspect of long-following practice" means that the afflictions have neither beginning nor end, constantly coursing through objects conditioned by ignorance. The "aspect of boundless induction" arises from name-and-form: with the mind conditioning name-and-form, this is called practice. When the mind conditions objects, sensation occurs simultaneously; the mind's thoughts become bound and entangled, and the seeds of consciousness mature; the billowing waves of the five aggregates and eleven links never cease; name-and-form serves as the object, the mind is the master, and sensation, conception, and volition are its messengers. The manas-grasping-consciousness arouses greed, anger, and delusion, planting seeds of consciousness in the field of fundamental karma to produce various sprouts, approximately eighty-four thousand. "Innate and unabandoned" has already been explained above. "Dormant and active having one meaning": dormant afflictions are the seven kinds mentioned previously; active afflictions are the ten messengers, ten entanglements, and so forth that currently produce karma. As among the ten messengers, the six—body view, extreme view, wrong view, view of attachment to precepts, doubt, and view [of attachment to views]—obstruct the path of seeing, while the four of greed, anger, delusion, and pride obstruct the path of cultivation. Although volition belongs to the path of seeing, it arises repeatedly in practice. Afflictions of the path of cultivation are eliminated by the third ground; afflictions of the path of seeing are eliminated on the sixth ground; the seventh through tenth grounds integrate with the Buddha's compassion and wisdom to practice benefiting sentient beings. This is because from the first and second grounds onward, cultivating the highest ten good deeds remedies the defilements of the desire realm, and on the third ground cultivating the four dhyānas and eight concentrations remedies the defilements of the upper two realms to attain the mind transcending the three realms; on the sixth ground the three emptinesses manifest, and supramundane wisdom is fully perfected, so there are no defilements of the path of seeing. From the seventh ground onward, one single-mindedly resides in the world, learning the gates of the Buddha's wisdom and compassion to benefit beings. Such establishment clearly delineates the rules; it must be like this, yet the beginner cultivates them all at once. When the sūtra says "the aspect of dormancy and activity having one meaning," it clarifies that their essence has no dual aspect; because deluding the one true wisdom creates many delusions, which are still gathered back into the one essence. The "aspect of association and non-association with the mind": when the mind unites with an object, it is the aspect of association; when it does not unite with an object yet falsely conditions it, it is the aspect of non-association with the mind. The "aspect of abiding in accordance with destination of rebirth": because of such afflictions, they are born in such dwelling places, all of which he knows. The "aspect of distinction in the three realms": receiving rebirth and grasping objects in the desire realm, form realm, and formless realm, and the conditioned objects of concentrated and distracted thoughts therein, are all truly known. The "aspect of the fault of craving, views, delusion, and pride penetrating deeply like an arrow" explains that receiving rebirth in the three realms is entirely caused by these four kinds of afflictions. Producing various afflictions up to eighty-four thousand: just as the afflictions of the ten messengers are formed of the five aggregates, in one aggregate there are one hundred, and in the five aggregates there are five hundred. Because the five aggregates form the five dusts, within the five dusts there are also the five aggregates and ten messengers making one hundred, so in the five dusts there are five hundred. Taking the aggregates as internal and the dusts as external, mind is the master for all. The mind is the conditioning subject and the dusts are the conditioned objects; taking these internal and external, each having five hundred, together they make one thousand. Matching them with the seven consciousnesses yields seven thousand; dividing across the three periods of time, three times seven is twenty-one, making twenty-one thousand. Those whose anger-behavior is predominant, greed-behavior is predominant, delusion-behavior is predominant, and equalized behavior is predominant each have twenty-one thousand, together making eighty-four thousand. This is because afflictive karma is created solely by the seven consciousnesses, while the rest cannot do so. As the 'Chapter on the Merits of the Secondary Marks and Radiance' says: 'Regarding sights, sounds, scents, tastes, and tangibles, internally they possess five hundred afflictions, and externally they also possess five hundred afflictions. Those of predominant anger-behavior have twenty-one thousand, those of predominant greed-behavior have twenty-one thousand, those of predominant delusion-behavior have twenty-one thousand, and those of equalized behavior have twenty-one thousand.' There is only this statement, and it is not matched up. The above four and a half lines of sūtra text explain the section on this bodhisattva truly knowing the aspects of various afflictions.