大乘義章 12.18

12.18

次明五度治患不同。如經中說：多貪眾生，教觀不淨。貪有五種，對治各異。何者五貪？一者色貪，男女相愛，以不淨觀而為對治。二親戚貪，亦名婬貪，眷屬相憐名親戚貪。親情相愛尋續不斷，名為婬貪。如多日雨名為婬雨，多日之風名曰婬風，此亦如是，不同世人姦逸名婬。此之婬貪，捨無量心而為對治。故《雜心》云「捨無量心對治婬貪。」三者財貪，悋惜身財，檀度為治。四名聞貪，求善稱譽，身空為治。五善法貪，愛著善法，法空為治。今此偏說色貪對治為初度門，以此過重受生根本故偏說之。色貪有二：一愛自身，觀五不淨而為對治。二愛他身，九相為治。愛他身中有四種欲：一威儀欲、二形色欲、三處所欲、四細觸欲。威儀欲者，死相為治。第二形色，青淤膿爛血塗為治。處所欲者，脹壞虫食分散為治。細觸欲者，骨鎖為治。問曰：九相能治貪欲，與彼十相對治何別？釋言：九相但能遮伏，十相能滅。九相能伏，如似縛賊；十相能滅，如似殺賊，差別如是。十相之義後當別論。多瞋眾生，教慈悲觀。慈悲二心治有通別，通則俱治一切瞋恚，則則各異，如《涅槃》中六門別之。第一義者，瞋有二種：一能奪命、二能鞭撻。斷命之瞋麁而易捨，修慈悲能治；鞭撻之忿輕而難離，修悲方治。第二義者，瞋有二種：一瞋眾生、二瞋非眾生。嗔眾生者，應生所起，性容輕薄，易除易遣，修慈能治；瞋非眾生者，不應生處起，性必深厚，難離難捨，修悲方離。嗔非生者，於眾生處灼然亦嗔，故曰深厚。第三義者，嗔有二種：一有因緣、二無因緣。有緣生嗔，應生處起，性容浮薄，易除易捨，修慈能治；無緣生者，性必深厚，難除難斷，修悲方治。無緣生者，有緣亦嗔，故曰深厚。第四義者，嗔有二種：一緣過去久因緣生、二緣現在近因緣生。緣於過去久緣生者，去境玄遠，瞋容輕薄，易除易捨，修慈能治；緣現生者，近境逼心，忿惱必深，難裁難忍，修悲方治。第五義者，嗔有二種：一嗔聖人、二嗔凡夫。憎聖人者，可敬處起，易除易捨，修慈能治；嗔凡夫者，可憎處起，難忍難捨，修悲方治。第六義者，嗔有三品，上中及下。上嗔易息，修慈能治；中嗔次難，修悲方治；下嗔難斷，修慧方離，慈悲不治。愚癡多者，教觀因緣。癡有四種：一迷世事，五明為治。二迷世俗因果之法，十二緣觀而為對治。三迷二諦有無之理，以二諦觀而為對治。四迷真實如來藏性，實證為治。今說第二為因緣觀。問曰：經說「聲聞鈍根，教觀四諦；緣覺利根，教觀因緣。」今云何言愚癡眾生教觀因緣？龍樹釋言：此愚癡者，不如牛羊全無所知，蓋乃外道邪見利根，迷正因果，故說為癡；以利根故，能觀因緣。然因緣中治患非一，今據一門且言治癡。著我多者，教分別界。依如《毘曇》，六界分別明無我人。《涅槃經》中十八界觀明無我人，是身唯有六根六塵及識故。所治之我，或一二三乃至六十五種差別，無我章中已廣分別。思覺多者，教令數息。覺有八種，所謂欲覺、嗔、惱、親里、國土、不死、族姓、輕侮。此義如前八覺章中具廣分別。問曰：有人諸患等分，以何為治？成實法中，十六特勝能為對治。依如《觀佛三昧經》中，觀佛三昧能為對治。毘曇法中義亦同此，以佛相好非是三毒境界故爾。問曰：何故諸煩惱中偏說對治貪嗔癡我，及與覺觀以為度門，不說餘結？以此凡夫多所起故。又貪嗔癡是三毒根，我為一切諸見根本，覺觀妨道，故偏治此以為度門，餘不如是所以不說。又餘煩惱皆是觀收，故唯說五（此二門竟）。

Next, the differences among the five gates of deliverance in remedying afflictions are explained. As the sūtras say: sentient beings with excessive greed are taught to contemplate impurity. Greed is of five kinds, each with a distinct remedy. What are the five kinds of greed? First, greed for physical form—mutual love between men and women—is remedied by the contemplation of impurity. Second, greed for relatives, also called excessive greed [for intimacy]: mutual affection among family members is called greed for relatives. When romantic affection continues unbroken, it is called excessive greed. Just as rain that lasts for many days is called excessive rain, and wind that lasts for many days is called excessive wind, this is also like that; it is not the same as what worldly people call debauchery or illicit sex. This excessive greed is remedied by the immeasurable mind of equanimity. Therefore, the *Saṃyuktābhidharma-hṛdaya* says, "The immeasurable mind of equanimity remedies excessive greed." Third, greed for wealth—miserliness toward one's person and possessions—is remedied by the pāramitā of giving. Fourth, greed for fame—seeking good reputation and praise—is remedied by the emptiness of the person. Fifth, greed for good dharmas—clinging attachment to wholesome dharmas—is remedied by the emptiness of dharmas. Here, the remedy for greed for physical form is specifically taught as the first gate of deliverance; because this fault is heavy and is the root of taking rebirth, it is specifically taught. Greed for physical form has two aspects: first, love for one's own body, which is remedied by contemplating the five impurities; second, love for the bodies of others, which is remedied by the nine notions [of the corpse]. Within the love for others' bodies, there are four kinds of desire: first, desire for comportment; second, desire for physical appearance; third, desire for bodily parts; fourth, desire for delicate touch. Desire for comportment is remedied by the notion of death. Second, desire for physical appearance is remedied by [the notions of] the blue-black, purulent, and blood-smeared [corpse]. Desire for bodily parts is remedied by [the notions of] the distended, decaying, worm-eaten, and scattered [corpse]. Desire for delicate touch is remedied by the notion of the skeletal frame. Question: The nine notions can remedy greedy desire; how are they distinguished from the remedies of the ten notions? Explanation: The nine notions can only suppress and avert it, while the ten notions can eradicate it. That the nine notions can suppress it is like binding a thief; that the ten notions can eradicate it is like slaying a thief. Such is the difference. The meaning of the ten notions will be discussed separately below. Sentient beings with excessive hatred are taught the contemplation of kindness and compassion. The remedies of the two minds of kindness and compassion have both general and specific aspects: generally, both remedy all forms of hatred; specifically, each is different, as distinguished by the six gates in the *Nirvāṇa Sūtra*. In the first meaning: hatred is of two kinds: first, that which can take life; second, that which can flog and beat. Hatred that cuts off life is coarse and easy to abandon; cultivating kindness can remedy it. Resentment that flogs and beats is subtle and difficult to leave behind; only by cultivating compassion can it be remedied. In the second meaning: hatred is of two kinds: first, hatred toward sentient beings; second, hatred toward non-sentient beings. Hatred toward sentient beings arises toward appropriate objects; its nature is relatively light and thin, easy to eliminate and easy to dispel; cultivating kindness can remedy it. Hatred toward non-sentient beings arises toward what should not be an object [of anger]; its nature is necessarily deep and thick, difficult to leave behind and difficult to abandon; only by cultivating compassion can it be left behind. One who hates non-sentient beings clearly also hates sentient beings; therefore it is called deep and thick. In the third meaning: hatred is of two kinds: first, that with a cause; second, that without a cause. Hatred that arises with a cause originates where it should arise; its nature is relatively superficial and thin, easy to eliminate and easy to abandon; cultivating kindness can remedy it. That which arises without a cause is necessarily deep and thick in nature, difficult to eliminate and difficult to sever; only by cultivating compassion can it be remedied. One who hates without a cause also hates when there is a cause; therefore it is called deep and thick. In the fourth meaning: hatred is of two kinds: first, arising in connection with remote causes in the past; second, arising in connection with immediate causes in the present. That which arises in connection with remote past causes concerns an object that is distant; the hatred is relatively light and thin, easy to eliminate and easy to abandon; cultivating kindness can remedy it. That which arises in connection with the present concerns an immediate object that presses upon the mind; the resentment is necessarily deep, difficult to check and difficult to endure; only by cultivating compassion can it be remedied. In the fifth meaning: hatred is of two kinds: first, hatred toward noble beings; second, hatred toward ordinary persons. Hating noble beings arises toward those worthy of reverence; it is easy to eliminate and easy to abandon; cultivating kindness can remedy it. Hating ordinary persons arises toward those who are repulsive; it is difficult to endure and difficult to abandon; only by cultivating compassion can it be remedied. In the sixth meaning: hatred has three grades: upper, middle, and lower. Upper hatred is easy to calm; cultivating kindness can remedy it. Middle hatred is next in difficulty; cultivating compassion can remedy it. Lower hatred is difficult to sever; only cultivating wisdom can dispel it, as kindness and compassion cannot remedy it. Those with excessive delusion are taught to contemplate causes and conditions. Delusion is of four kinds: first, delusion regarding worldly affairs, which is remedied by the five sciences. Second, delusion regarding the conventional dharma of cause and effect, which is remedied by the contemplation of the twelve links of dependent origination. Third, delusion regarding the principle of existence and non-existence in the two truths, which is remedied by the contemplation of the two truths. Fourth, delusion regarding the true nature of the tathāgatagarbha, which is remedied by genuine realization. Here, the second is spoken of as the contemplation of causes and conditions. Question: The sūtras say, "Śrāvakas of dull faculties are taught to contemplate the four noble truths; pratyekabuddhas of sharp faculties are taught to contemplate causes and conditions." Why then is it said here that sentient beings with excessive delusion are taught to contemplate causes and conditions? Nāgārjuna explains: this delusion does not mean having no knowledge at all like oxen or sheep; rather, it refers to non-Buddhists of sharp faculties with wrong views who are confused about correct causes and effects, and hence are said to be deluded. Because they have sharp faculties, they are able to contemplate causes and conditions. However, within causes and conditions, the afflictions remedied are not single; here, relying on one gate, we provisionally speak of it as remedying delusion. Those with excessive clinging to a self are taught to differentiate the realms. According to the Abhidharma, the differentiation of the six realms clarifies the absence of a self and person. In the *Nirvāṇa Sūtra*, the contemplation of the eighteen realms clarifies the absence of a self and person, because this body consists only of the six sense faculties, the six sense objects, and consciousness. The self that is remedied has one, two, three, or up to sixty-five distinct varieties, which have already been extensively distinguished in the chapter on non-self. Those with excessive discursive thought are taught to count the breaths. Discursive thought is of eight kinds: namely, thoughts of sensual desire, hatred, malice, relatives, homeland, immortality, clan, and contempt. This meaning has already been extensively distinguished in the preceding chapter on the eight kinds of discursive thought. Question: If someone has all afflictions in equal measure, what serves as the remedy? In the system of the *Tattvasiddhi*, the sixteen superior practices can serve as the remedy. According to the *Contemplation of the Buddha Samādhi Sūtra*, the samādhi of contemplating the Buddha can serve as the remedy. In the Abhidharma system, the meaning is also the same as this, because the Buddha's marks and signs are not the domain of the three poisons. Question: Why is it that among all the afflictions, remedies are specifically taught for greed, hatred, delusion, self, and discursive thought as the gates of deliverance, and the other defilements are not mentioned? Because these are what ordinary persons give rise to most often. Furthermore, greed, hatred, and delusion are the roots of the three poisons, the self is the root of all wrong views, and discursive thought obstructs the path; therefore, these are specifically remedied as the gates of deliverance, while the others are not like this and are thus not mentioned. Moreover, all other afflictions are subsumed within these contemplations, which is why only five are taught. (This concludes the second gate.)