大般涅槃經義記 8.16

8.16

自下第三對上德王不定之難明非不定，從惡因緣心則定縛、從善因緣心定解脫，故非不定。於中，初先開列兩門：「一切眾生從緣生貪」是定縛門、「從緣心脫」是定解門。下廣釋之，先解初門，初別、後結。別中有六：一為魔縛、二五欲縛、三倒見縛、四有見縛、五我見縛、六邪業縛。

From here on, the third [section] refutes the aforementioned objection of non-definitiveness by [Bodhisattva] Guṇarāja, clarifying that it is not indefinite: following from evil causes and conditions, the mind is definitely bound; following from wholesome causes and conditions, the mind is definitely liberated; therefore, it is not indefinite. Within this, it first opens and sets forth two approaches: "all sentient beings produce greed from conditions" is the approach of definite bondage; "the mind is liberated from conditions" is the approach of definite liberation. Below, it explains them extensively. First it explains the first approach: initially the specific parts, and subsequently the conclusion. Within the specific parts there are six: first, bondage by Māra; second, bondage by the five desires; third, bondage by inverted views; fourth, bondage by the view of existence; fifth, bondage by the view of self; sixth, bondage by evil actions.