大乘義章 5.15

5.15

第二門中，約對十使料簡廢立。問曰：三根，十使之中具攝幾使？依如《毘曇》，唯攝三使，謂貪瞋癡，不攝餘七。何故如是？釋者相傳，以五義故建立三根：一明貪等遍通六識，故說為根，以能具生一切惡故，不同慢等唯在意地。二通五行，謂迷四諦及障修道，以能具生一切惡業，故說為根，不同見疑局在見諦。三具使性，力強能生一切惡業，故說為根，不同纏垢慳嫉等也。四斷善根時為方便，是故證之為不善根，不同一切無記煩惱。五能發業，不同過未性成之結，要現行者能發業故。又此三種多惱眾生，名偏說之為不善根。又此三種眾生多起，乃至蟻等亦常起之，是以偏說為不善根。若依《成實》，三不善根具攝十使，貪瞋二使當相各一，餘之八使總名為癡。何故如是？以依三受及三境故。言三受者，謂苦樂捨，依苦生瞋、依樂生貪、依捨生癡。言三境者，謂違順中，依違生瞋、依順生貪、依中生癡。餘之八使，同依捨受，中容境起，故通名癡。次辨三道。問曰：三道，十使之中具攝幾使？若依《毘曇》，具攝五使，所謂貪、瞋、邪見、戒取及與見取，五中前二當相各一，後三合為邪見業道。以此五種是其增上，能暢思業發動身口，是故偏說為惡業道。以何義故不攝餘五？身邊二見是無記故，不得說為不善業道。疑慢及癡非增上故，不能暢思發動身口，故不說之。問曰：《毘曇》說邪見等迷理煩惱、不動身口，云何說為不善業道？論自釋言「迷理煩惱，雖復不作剎那等起動身口業，而能遠作因等起故，說為業道。」若依《成實》，具攝七使為三業道，貪瞋二使當相各一，五見之心通名邪見。彼宗宣說，五見之心同能發起不善業故。次辨三毒。問曰：三毒，十使之中具攝幾使？當知三毒最為寬通，具攝十使，貪瞋各一，餘之八使同名為癡，同依捨受中容境故。

In the second section, retention and omission are evaluated in relation to the ten anusayas. Question: Among the ten anusayas, how many anusayas do the three roots completely subsume? According to the Abhidharma, they subsume only three anusayas, namely greed, anger, and delusion, and do not subsume the remaining seven. Why is this so? Commentators have traditionally held that the three roots are established on account of five meanings: First, greed and the others universally pervade the six consciousnesses and are therefore spoken of as roots, because they are able to give rise fully to all evils, unlike conceit and the like which exist only in the mental sphere. Second, they pervade the five practices—namely delusion regarding the four noble truths and obstruction of the path of cultivation—and are spoken of as roots because they are able to give rise fully to all evil karma, unlike views and doubt which are restricted to seeing the truths. Third, they possess the nature of anusayas and their power is strong to generate all evil karma, so they are spoken of as roots, unlike entanglements, defilements, stinginess, jealousy, and the like. Fourth, they serve as expedients when cutting off good roots, and are therefore confirmed as unwholesome roots, unlike all indeterminate afflictions. Fifth, they can actuate karma, unlike past and future fetters of inherent nature, because they must be active manifestations to actuate karma. Furthermore, these three heavily distress sentient beings, and so are specifically spoken of as unwholesome roots. Also, these three are frequently aroused by sentient beings, constantly arisen even by ants and the like; therefore they are specifically spoken of as unwholesome roots. If based on the Tattvasiddhi, the three unwholesome roots fully subsume the ten anusayas: the two anusayas of greed and anger each correspond individually to their own characteristics, while the remaining eight anusayas are collectively named delusion. Why is this so? Because they are based on the three feelings and three objects. "Three feelings" refers to suffering, pleasure, and equanimity: anger arises based on suffering, greed arises based on pleasure, and delusion arises based on equanimity. "Three objects" refers to adverse, agreeable, and neutral objects: anger arises based on the adverse, greed arises based on the agreeable, and delusion arises based on the neutral. The remaining eight anusayas equally arise based on the feeling of equanimity and neutral objects, and are therefore generically named delusion. Next, to distinguish the three pathways: Question: Among the ten anusayas, how many anusayas do the three pathways completely subsume? If based on the Abhidharma, they completely subsume five anusayas, namely greed, anger, wrong view, attachment to rules and rituals, and attachment to views. Among the five, the first two each correspond individually to their own characteristics, and the latter three are combined into the karmic pathway of wrong view. Because these five are predominant and can express karmic volition to actuate bodily and vocal actions, they are specifically spoken of as unwholesome karmic pathways. For what reason do they not subsume the remaining five? The two views of the substantial self and extreme views are indeterminate, and therefore cannot be spoken of as unwholesome karmic pathways. Doubt, conceit, and delusion are not predominant and cannot express volition to actuate bodily and vocal actions; therefore they are not spoken of. Question: The Abhidharma states that afflictions such as wrong view that are deluded regarding principle do not actuate bodily and vocal actions; how then can they be spoken of as unwholesome karmic pathways? The treatise itself explains: "Although afflictions deluded regarding principle do not serve as momentary causes actuating bodily and vocal karma, they can remotely act as basic causes, and are therefore spoken of as karmic pathways." If based on the Tattvasiddhi, seven anusayas are completely subsumed into the three karmic pathways: the two anusayas of greed and anger each correspond individually to their own characteristics, while the mental states of the five views are generically named wrong view. That school proclaims that the mental states of the five views are equally able to actuate unwholesome karma. Next, to distinguish the three poisons: Question: Among the ten anusayas, how many anusayas do the three poisons completely subsume? It should be known that the three poisons are the broadest and most pervasive, completely subsuming the ten anusayas: greed and anger each constitute one, while the remaining eight anusayas are equally named delusion, because they equally arise based on the feeling of equanimity and neutral objects.