[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) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 2.48.3 # 勝鬘寶窟 2.48.3 勝鬘寶窟 2.48.3 - **Language:** Classical Chinese ### [2.48.3](https://indike.org/pramana/in.bauddha.taisho.1744.2.48.3) 潤業潤生，愛結最強，故偏說愛。 無有明解。 染污如此，目無明。 第二得名門。 若依初解，見於一理名見一處，此從能治得名。 若依後意，五利煩惱名見，見道時一切併斷，名見一處住地。 此從能治所治合解名也。 若四住地為二位，謂見與愛。 離愛為三，以見為一，故名見一處住地，此則當體從處得名。 餘三住地當體立名，後一以過患為目。 三釋之中，以後意為正。 所以然者，今釋四住煩惱，且應從惑立名，豈得就解及惑合釋也。 《瓔珞經》下卷釋五住地，眾生識始起一想，住於緣，順第一義諦起名善，背第一義諦起名為惑。 以此二為住地，故名生得善、生得惑。 因此善惑為本，起一切善及惑。 從一切法緣生善惑名作，以得善作、以得惑作，而心非善惑。 從二緣名，故名善惑二心。 起欲界惑，名欲界住地。 起色界惑，名色界住地。 起心惑，名無色住地。 以此四住地起一切煩惱，故為始起四住地。 其四住前，便無法起故，故為無始無明住地。 金剛智，知此始起一想有終，而不知其始前有法無法，生得一住，作得三住。 唯佛知始知終。 此經文難解，今略釋之。 一切眾生識起一想，此是無明住地也。 住於緣，起一念善惡，此是見一處住地。 以初地也，一念生得善惡，故名見一處住地。 以其順諦起惡，當應見諦斷之，故名為見。 從一念生，得起三界惑，三界惑即名三住地。 三界惑從前生得惑起，故名為作。 從四住地更生四住地煩惱，亦名為起。 此以前念四住生後念四住，亦得以性成四住起現行四住。 金剛心但見初起一念識有終滅之義，而不知其一念識前為有為無； 佛則具知始終。 此與《涅槃經》同。 十地菩薩但見其終，不見其始； 諸佛如來具見始終。 第三明體門。 八十八使，為見一處住地體。 貪瞋慢無明四使，為欲愛住地體。 愛慢無明三使，為色有二住地體。 若以愛見二法為體者，三界見為見一處住地體，三界愛為三住地體。 所以合見而離愛者，正欲彰愛過患。 潤業潤生皆由於愛，故今此經正明受生義，故廣彰愛也。 又眾生多起於愛、少起於見，是故合見而離愛也。 雖舉愛見為端，其中有屬愛屬見煩惱者，皆攝入愛見中也。 無明住地體者，謂不了生法二空及如來藏為無明住地體。 第四地起門有二種：一同類分別，五住種子能生為地，上心所生為起； 二異類分別，四住地中見一處為地，三住地從見一處住地起名起。 故《雜心》云「見諦所斷，是一切染污法因。 」又無明住地，無始能生是地，恒沙煩惱從無明生為起。 次約麁細分別地起，無明是地，四住煩惱為起。 又人言：起有四種：一性事分別。 彼事識中，取性煩惱名為性惑，說之為地； 餘見愛等，緣境別生，說為事惑，通名為起。 彼取性者，馬鳴論中名執取相，亦名執相應染。 餘見愛等，馬鳴論中名計名字相，尋名計我及生諸結，名計名字。 成實論師大意且同此解，以通取相為根本，名住地； 別相煩惱為枝條，故名為起。 二本末分別。 於前事中，十使為地，餘纏垢等以之為起。 三成起分別。 一切煩惱，宿習性成，同名地。 對緣現生，斯名為起。 四前能生後，通名為地； 後起依前，同名為起。 > In moistening karma and moistening rebirth, the fetter of craving is strongest; hence craving is spoken of in particular. There is no luminous comprehension. Because it is defiled in this way, it is termed 'ignorance' (avidyā). Second is the section on deriving the names. If we rely on the first explanation, seeing the single principle is called 'seeing in a single place' (darśana-ekasthāna); this derives its name from that which can remedy \[it\]. If we rely on the latter meaning, the five sharp defilements are called 'views' (dṛṣṭi); when the path of seeing is entered, they are all severed together, and thus it is called the 'entrenchment of seeing in a single place'. This derives its name from combining the remedy and that which is remedied. If the four entrenchments are divided into two positions, they are views and craving. Separating craving into three and taking views as one, it is called the 'entrenchment of seeing in a single place'; this derives its name intrinsically from its locus. The remaining three entrenchments establish their names intrinsically, while the final one is designated by its fault. Among these three explanations, the latter meaning is considered standard. Why is this so? Now, in explaining the four entrenchments of defilements, the names should be established strictly based on delusion; how could one combine both comprehension and delusion in the explanation? The lower fascicle of the Yingluo jing, in explaining the five entrenchments, says that when sentient beings' consciousness first gives rise to a single notion, it abides in conditions: arising in accord with the ultimate truth is called good, while arising contrary to the ultimate truth is called delusion. Taking these two as entrenchments, they are called 'innate good' and 'innate delusion'. Taking this good and delusion as the root, all good and delusions arise. Good and delusion arising dependent on conditions of all dharmas are called 'enacted' (kṛta); by attaining the enactment of good and by attaining the enactment of delusion, the mind itself is nonetheless neither good nor delusion. Deriving their names from the two conditions, they are thus called the two minds of good and delusion. Arising as delusion of the desire realm, it is called the entrenchment of the desire realm. Arising as delusion of the form realm, it is called the entrenchment of the form realm. Arising as delusion of the mind, it is called the entrenchment of the formless realm. Because all defilements arise from these four entrenchments, they are the four entrenchments of initial arising. Prior to these four entrenchments, there are no dharmas that arise; thus it is the entrenchment of beginningless ignorance. Diamond-like wisdom knows that this initially arising single notion has an end, yet does not know whether prior to its beginning there were dharmas or no dharmas; innate constitutes one entrenchment, and enacted constitutes three entrenchments. Only the Buddha knows the beginning and knows the end. The text of this sūtra is difficult to understand; I shall now explain it briefly. When consciousness in all sentient beings gives rise to a single notion, this is the entrenchment of ignorance. Abiding in conditions and giving rise to a single thought of good or evil, this is the entrenchment of seeing in a single place. Because it is the initial stage, a single thought of innate good or evil is therefore called the entrenchment of seeing in a single place. Because, by contravening the truth, evil arises, it should be severed upon seeing the truth; hence it is called 'seeing'. Produced from a single thought, it can give rise to the delusions of the three realms; the delusions of the three realms are termed the three entrenchments. Because the delusions of the three realms arise from the preceding innate delusion, they are called 'enacted'. Producing the defilements of the four entrenchments again from the four entrenchments is also called 'arising' (samutthāna). This means that the four entrenchments of a preceding thought produce the four entrenchments of a subsequent thought; it can also mean that the four entrenchments formed as nature give rise to the active four entrenchments. The diamond mind only sees that the initially arising single thought of consciousness has the meaning of final cessation, but does not know whether prior to that single thought of consciousness there was something or nothing; the Buddha completely knows both beginning and end. This is identical to the Nirvāṇa Sūtra. Bodhisattvas of the tenth stage only see its end and do not see its beginning; the Buddhas, Tathāgatas, completely see both beginning and end. Third is the section clarifying the essence (svabhāva). The eighty-eight proclivities constitute the essence of the entrenchment of seeing in a single place. The four proclivities of greed, anger, pride, and ignorance constitute the essence of the entrenchment of desire-craving. The three proclivities of craving, pride, and ignorance constitute the essence of the two entrenchments of form and existence. If the two dharmas of craving and views are taken as the essence, the views of the three realms constitute the essence of the entrenchment of seeing in a single place, and the craving of the three realms constitutes the essence of the three entrenchments. The reason why views are combined and craving is separated is precisely to highlight the fault of craving. Both moistening karma and moistening rebirth are due to craving; therefore, since this sūtra now directly clarifies the meaning of taking rebirth, it extensively highlights craving. Furthermore, sentient beings mostly give rise to craving and rarely give rise to views; for this reason, views are combined and craving is separated. Although craving and views are cited as the headings, any defilements belonging to craving or belonging to views are all subsumed within craving and views. As for the essence of the entrenchment of ignorance, failure to comprehend the two emptinesses of persons and dharmas, as well as the tathāgatagarbha, constitutes the essence of the entrenchment of ignorance. Fourth is the section on entrenchment and arising. There are two kinds: first, distinction by same category: the seeds of the five entrenchments, being able to produce, are the 'entrenchment' (bhūmi), and what is produced by active thoughts is the 'arising' (samutthāna); second, distinction by different categories: among the four entrenchments, seeing in a single place is the entrenchment, and the three entrenchments, arising from the entrenchment of seeing in a single place, are called the 'arising'. Thus the Samyuktābhidharmahṛdaya states: 'What is severed by seeing the truth is the cause of all defiled dharmas.' Furthermore, the entrenchment of ignorance, being able to produce from the beginningless \[past\], is the entrenchment; the defilements numerous as the sands of the Ganges, arising from ignorance, are the arising. Next, distinguishing entrenchment and arising according to coarse and subtle: ignorance is the entrenchment, and the defilements of the four entrenchments are the arising. Again, some say there are four kinds of arising: First is distinction between nature and phenomenal objects. Within that phenomenal consciousness, defilement grasping at nature is called 'delusion of nature' and spoken of as the entrenchment; the remaining views, cravings, and so forth, arising separately based on objects, are spoken of as 'delusion of phenomenal objects' and generally named 'arising'. That grasping at nature is named 'the mark of grasping and attachment' in Aśvaghoṣa's treatise, and also named 'affliction associated with grasping'. The remaining views, cravings, and so forth are named 'the mark of calculating names' in Aśvaghoṣa's treatise; pursuing names to calculate a self and produce various fetters is called calculating names. The masters of the Tattvasiddhi-śāstra broadly share this explanation, taking the general grasping of marks as the root, named the entrenchment, and the defilements of specific marks as the branches, hence named the arising. Second is distinction between root and branches. Within the preceding phenomenal objects, the ten proclivities are the entrenchment, and the remaining entanglements, defilements, and so forth are taken as the arising. Third is distinction between formation and arising. All defilements formed by innate habituation through past conditioning are together named entrenchments. Arising actively when encountering conditions is named arising. Fourth, preceding ones being able to produce subsequent ones are generally named entrenchments; subsequent arisings relying on the preceding are together named arisings. > — English (machine translation) (machine translation) - [Previous: 2.48.2](https://indike.org/pramana/in.bauddha.taisho.1744.2.48.2) - [Next: 2.49](https://indike.org/pramana/in.bauddha.taisho.1744.2.49) - [Up: 2.48](https://indike.org/pramana/in.bauddha.taisho.1744.2.48) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.2.48.3) — English, machine translation ## Linked texts (1) - [菩薩瓔珞本業經](https://indike.org/pramana/in.bauddha.taisho.1485.2.63) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.2.48.3](https://indike.org/pramana/in.bauddha.taisho.1744.2.48.3) · Pramāṇa