大般涅槃經疏 13.19

13.19

「諸菩薩等」下，是推化他，文為二：先明化他除三障、次明化他及以發願。初文三：先標三障、次釋、後結。初標可見。次釋中又三：初釋煩惱障。四句料簡：利而不深、亦深亦利。若數數起妨修道者，名煩惱障。深而不利、不深不利，不數數起，雖是煩惱而不名障。通論四句皆是煩惱，此別分別故爾。七慢，如文。《成論》有大慢為八，但此文略。河西有九慢，謂小中上、等中等，單慢開為兩。小中上者，自恃我解勝他小愚，恒自慢於小者。等中等者，我與他齊，起勝彼心。慢慢者，謂其智解勝一切人，更無及者。大慢者，等中上、上中等。不如慢者，多不如中言我小劣，而實懸殊。我慢者，觀五陰為我，著我所由。邪慢者，實無功勳，自以為有。次釋業障者，決定四趣業能障初果，決定欲界業障第三果，決定色無色業障第四果。此中重惡之病乃是報障，何以釋業？舊二解：一云重惡之病實是報障，而釋業者果中說因；二云五無間業如惡重病，借此為譬。三釋報障云謗法闡提何關報障，亦二解：一云生在謗法一闡提家，豈非報障；二云惡人具二，一是惡業、二是惡報，故雀欲蛇嗔皆先業果。「復次世尊」下，二即是請除惡慢，文為二：初請除愚人之惡見。佛現病生必死想，起斯惡念；後請息外道之慢。

From 'All bodhisattvas, etc.' downward is the deduction from transforming others, whose text has two [parts]: first, clarifying transforming others by eliminating the three hindrances; next, clarifying transforming others and making vows. The first text has three: first, identifying the three hindrances; next, explaining them; thereafter, concluding. The initial identification can be seen. In the explanation, there are again three: first, explaining the hindrance of afflictions. The four propositions analyze them: sharp but not deep; both deep and sharp. If they arise frequently and obstruct the cultivation of the path, they are called the hindrance of afflictions. Deep but not sharp; neither deep nor sharp; not arising frequently—though they are afflictions, they are not called hindrances. Broadly speaking, all four propositions are afflictions; here they are distinguished specifically, hence this. As for the seven conceits, they are as in the text. The *Satyasiddhi-śāstra* has 'great conceit', making eight, but this text is abbreviated. Héxī has nine conceits, namely: lesser-intermediate-superior, and equal-intermediate-equal, splitting simple conceit into two. 'Lesser-intermediate-superior' means relying on one's own understanding as superior to another's minor foolishness, constantly being conceited toward the lesser. 'Equal-intermediate-equal' means that when one is equal to another, one gives rise to a mind of superiority over them. 'Excessive conceit' (mānamāna) means thinking one's own wise understanding surpasses all people and none can match it. 'Great conceit' means superior among equals, or equal among superiors. 'Conceit of inferiority' means that among those much superior, one says 'I am only slightly inferior', whereas in fact the discrepancy is vast. 'Ego-conceit' (ātmamāna) means contemplating the five skandhas as the self, clinging to that from which 'mine' arises. 'Erroneous conceit' (mithyāmāna) means having no actual merit yet considering oneself to possess it. Next, explaining the hindrance of karma: karma determinative of the four destinies can hinder the first fruit; karma determinative of the desire realm hinders the third fruit; karma determinative of the form and formless realms hinders the fourth fruit. Here, the illness of grave evil is actually the hindrance of retribution; why is it used to explain karma? There are two ancient explanations: one says the illness of grave evil is in reality the hindrance of retribution, but in explaining karma, the cause is spoken of within the effect; the second says the five avīci karmas are like grave evil illnesses, and this is borrowed as an analogy. Third, explaining the hindrance of retribution: it says, how do slandering the Dharma and being an icchantika relate to the hindrance of retribution? There are also two explanations: one says, being born into a family that slanders the Dharma or is icchantika, how is that not the hindrance of retribution? The second says, an evil person possesses both: first is evil karma, second is evil retribution; thus the lust of sparrows and the anger of snakes are both fruits of prior karma. From 'Furthermore, World-Honoured One' downward, the second is requesting the elimination of evil conceit, the text having two [parts]: first, requesting the elimination of foolish people's evil views. When the Buddha manifested illness, they gave rise to the notion that he must die and produced this evil thought; next, requesting the cessation of non-Buddhists' conceit.