大乘義章 5.16

5.16

第三門中，約就三界二輪煩惱，辨其三根三道三毒差別之相。先辨三根。若依《毘曇》，三不善根唯在欲界，非上二界，上二界中無不善故。就欲界中，通說見修二輪煩惱為不善根，同能發起不善思故。若依《成實》，三不善根亦在欲界，非上二界；上二界中設起不善，繫屬欲界，是故偏說在於欲界。然《成實》中，在上二界亦得寄起欲界不善，不同《毘曇》一向不起，界地斷故。復欲界中見諦煩惱，一向定說為不善根。修惑不定，若望殺等根本業思，修道煩惱非不善根。何故如是？凡夫之時，修道煩惱但可成就而不現行。不現行故，不能發起不善業思；及在聖時，修道煩惱雖復現行，聖人不起殺等業思。是故修惑非不善根。若望打縛如是等思修惑，亦得為不善根，聖人亦起打縛等故。次明三道。依如《毘曇》，三道煩惱亦在欲界，上二界中無不善故。就欲界中亦通二輪，於中貪瞋通於見修，邪見業道正在見惑。何故如是？修道惑中無邪見故。若依《成實》，三道煩惱與《成實》中三根同也，但可優劣、上下為異。次明三毒。三毒煩惱，二輪齊等，通攝三界一切煩惱，斯名三毒。

In the third section, the distinctive characteristics of the three roots, three pathways, and three poisons are distinguished in relation to the two wheels of afflictions across the three realms. First, to distinguish the three roots: If based on the Abhidharma, the three unwholesome roots exist only in the desire realm and not in the two higher realms, because there is no unwholesomeness in the two higher realms. Within the desire realm, both wheels of afflictions of seeing and cultivation are generically spoken of as unwholesome roots, because they are equally able to actuate unwholesome volition. If based on the Tattvasiddhi, the three unwholesome roots also exist in the desire realm and not in the two higher realms; even if unwholesomeness arises in the two higher realms, it belongs to the desire realm, and therefore they are specifically spoken of as being in the desire realm. However, in the Tattvasiddhi, unwholesomeness of the desire realm can also arise dependently in the two higher realms, unlike the Abhidharma where it categorically does not arise because it is severed in those realms and stages. Furthermore, within the desire realm, the afflictions severed by seeing the truths are categorically determined to be unwholesome roots. Afflictions of cultivation are indefinite: relative to fundamental karmic volition such as killing, the afflictions of the path of cultivation are not unwholesome roots. Why is this so? When one is an ordinary person, the afflictions of cultivation may only be possessed but are not actively manifested; because they are not actively manifested, they cannot actuate unwholesome karmic volition. When one is in the stage of a noble one, although the afflictions of cultivation are actively manifested, a noble one does not give rise to karmic volition such as killing. Therefore, the afflictions of cultivation are not unwholesome roots. Relative to volitions such as striking and binding, the afflictions of cultivation can also serve as unwholesome roots, because noble ones also give rise to striking, binding, and the like. Next, to explain the three pathways: According to the Abhidharma, the afflictions of the three pathways also exist only in the desire realm, because there is no unwholesomeness in the two higher realms. Within the desire realm they also pervade the two wheels: among them, greed and anger pervade both seeing and cultivation, while the karmic pathway of wrong view belongs precisely to the afflictions of seeing. Why is this so? Because there is no wrong view among the afflictions of the path of cultivation. If based on the Tattvasiddhi, the afflictions of the three pathways are identical to the three roots in the Tattvasiddhi, differing only in superiority and inferiority, higher and lower. Next, to explain the three poisons: The afflictions of the three poisons are equal across both wheels, universally subsuming all afflictions of the three realms; these are called the three poisons.