大乘義章 5.25

5.25

言四縛者，所謂欲縛、有縛、無明縛、見縛。名雖有四，體性唯三：一見、二愛、三是無明。取執之心，說名為見。染境之情，說以為愛。癡闇之意，說為無明。問曰：一切疑慢等結，攝在何中？當知皆是愛分所攝。有何所謂，偏攝在愛，不在餘中？為分本末利鈍故爾。無明是本，理別為一，餘皆是末，不得入中。復就末中見是利惑，理復須別，自餘鈍者不得在中。為是義故，疑慢等結不入癡見攝在愛中。愛中既攝眾多煩惱，以何義故偏名為愛？以愛重故，偏標其名。譬如世間王來王去，主得其名，彼亦如是。就此三中，愛分為二，癡見各一，故有四種。故《雜心》云「欲界地中一切煩惱，除無明見，說為欲縛。色無色界一切煩惱，除無明見，說為有縛。云何名有？諸外道人謂色無色畢竟無愛，為破彼見，故說為有。三界無明，名無明縛。三界諸見，說為見縛。」何故分愛，癡見合乎？此義廣釋如五住章。然此四種，繫縛眾生，故名為縛。漂流行人，故名為流。能令眾生為苦所枙，故名為枙。名義雖異，體性不殊。四中初一止在見諦，見道時斷；後三通於見修二輪，上下通除。四縛等義，略辨如是。

Regarding the "four bonds" (bandhana): namely, the bond of sensuality, the bond of existence, the bond of ignorance, and the bond of views. Although there are four names, their intrinsic nature consists of only three: first, view; second, craving; and third, ignorance. The mind that grasps and adheres is called "view." The affective sentiment that is attached to objects is called "craving." The intention of dark delusion is called "ignorance." Question: Under which are all the fetters of doubt, conceit, and so forth subsumed? It should be known that they are all subsumed under the category of craving. For what reason are they subsumed exclusively under craving and not among the others? It is for the sake of distinguishing the fundamental and derivative, as well as the sharp and dull. Ignorance is the root, and in principle must be distinguished as one; all others are derivative and cannot enter into it. Furthermore, among the derivatives, views are sharp delusions, which in principle must also be distinguished, and the remaining dull ones cannot be among them. For this reason, the fetters of doubt, conceit, and so forth do not enter into ignorance or views, but are subsumed under craving. Since craving subsumes numerous defilements, for what reason is it titled specifically as craving? Because craving is preponderant, its name is specifically singled out. Just as in the mundane world when a king comes and goes, the master receives the title, it is also like this here. Within these three, craving is divided into two, while delusion and views each constitute one; hence there are four types. Therefore the *Saṃyuktābhidharma-hṛdaya* states: "All defilements in the realm of desire, excluding ignorance and views, are called the bond of sensuality. All defilements in the form and formless realms, excluding ignorance and views, are called the bond of existence. Why is it called 'existence'? Non-Buddhists claim that there is definitively no craving in the form and formless realms; in order to shatter that view, it is designated as 'existence.' Ignorance throughout the three realms is called the bond of ignorance. The various views throughout the three realms are called the bond of views." Why is craving divided, while delusion and views are combined? This meaning is explained extensively in the chapter on the five entrenchments. Now, these four bind sentient beings, hence they are called "bonds." They drift practitioners away, hence they are called "currents" (ogha). They cause sentient beings to be yoked by suffering, hence they are called "yokes" (yoga). Although the names and senses differ, their intrinsic natures are not distinct. Among the four, the first is restricted to seeing the truths and is severed upon the path of seeing; the latter three extend to both turnings of seeing and cultivating, and are eliminated universally above and below. The meanings of the four bonds and so forth are briefly distinguished as such.