大乘義章 5.55

5.55

五下分結者，一名貪欲、二名瞋恚、三名身見、四名戒取、五名為疑。欲界之愛，貪外五欲，故名貪欲。亦可貪心，悕欲前境，故名貪欲。違境忿怒，說名為瞋。於身見我，名曰身見。取戒為道，故名戒取。理實亦取施等為道，但彼世人多取戒故，偏說戒取，據實應名戒等取矣。故《雜心》云「是中除等，但云戒取。」於理猶豫，故名為疑。然此五種，依如《成實》，具四下結，故名五下，一者界下、二者果下、三者人下、四所障下。言界下者，貪欲瞋恚，唯在欲界，非上二界，稱曰界下。故《成實》言「貪欲瞋恚，不出欲界。」言果下者，貪瞋戒取，能得三塗下蔽之果，故名果下。故《成實》言「貪欲瞋恚，名生惡道，戒取亦然。如持牛戒，成則為牛；若持不成，則起邪見，謗無因果，生地獄中。烏鷄狗戒，類亦如是。」言人下者，所謂身見戒取及疑，唯凡夫起，不在聖人，故名人下。故《成實》言「此之身見戒取及疑，不出凡夫。」所障下者，即此身見戒取及疑，能障初果，名所障下。問曰：十使皆障初果，以何義故偏說此三障初果乎？《涅槃經》云「此三重故，所以偏說。譬如世間王來王去，主得其名，彼亦如是。」又十使中見及疑，此之六使唯障見諦，入見道時名體俱盡。貪嗔癡慢通障見修，以通障故，入見道時雖分除斷，以不盡故不與斷名。就前所斷六使之中，三使是本，餘皆是隨。身見是本，邊見是隨，以依身見取斷常故。戒取是本，見取是隨，以依戒取起彼見取為勝故。疑復是本，邪見是隨，以從疑心起邪見故。但今就本，偏說身見戒取及疑能障初果；餘則皆隨，是故不論。以彼三本攝三隨故，不須別說邊邪二見及與見取為下結也。問曰：何故不說癡慢以為下結？無彼上來四種下故。《成實》如是。若依《毘曇》，正具二下名為下結：一是界下，貪欲瞋恚唯在欲界；二是人下，所謂身見戒取及疑，唯凡夫起。論文正爾。其果下者，論雖不說，准依《成實》理亦無傷。所障下者，一向不同。何故而然？成實法中，宣說身見戒取及疑定障初果，是故須立所障之下。毘曇法中，此之三結所障不定，戒障初果，如次第人所斷者是。戒障二果，超越斯陀所斷者是。戒障三果，超越那含所斷者是。以是義故，無所障下。五下分結，略標如是。

Regarding the five lower fetters: the first is called greed and desire, the second is called ill will, the third is called view of self (satkāyadṛṣṭi), the fourth is called adherence to rules and rituals (śīlavrataparāmarśa), and the fifth is called doubt. Craving in the desire realm is greed for the five external desires, hence it is named greed and desire. It can also be that the greedy mind desires external objects, hence it is named greed and desire. Anger provoked by disagreeable objects is called ill will. Viewing a self in the body is called view of self. Grasping at precepts as the path is called adherence to precepts. In truth, one also grasps at giving and so forth as the path, but because worldly people mostly grasp at precepts, it is specifically called adherence to precepts; in fact, it should be named adherence to precepts and so forth. Hence the Saṃyuktābhidharmahṛdaya states: "Here, excluding 'and so forth', it only says adherence to precepts." Hesitating regarding truth is called doubt. However, these five kinds, according to the Tattvasiddhi, possess four kinds of "inferiority" (or "lowness"), hence they are named the five lower fetters: first, inferior realm; second, inferior fruit; third, inferior person; fourth, inferior obstruction. As for inferior realm: greed and ill will exist only in the desire realm, not in the two higher realms, hence called inferior realm. Thus the Tattvasiddhi says: "Greed and ill will do not go beyond the desire realm." As for inferior fruit: greed, ill will, and adherence to precepts can produce the inferior and obscured fruits of the three destinies, hence called inferior fruit. Thus the Tattvasiddhi says: "Greed and ill will are said to lead to birth in bad destinies; adherence to precepts is likewise. For example, if one observes the ox precept, when accomplished one becomes an ox; if not accomplished, one gives rise to wrong view, slanders the nonexistence of cause and effect, and is born in hell. The crow, chicken, and dog precepts are also like this." As for inferior person: the view of self, adherence to precepts, and doubt arise only in ordinary persons and do not exist in noble ones, hence called inferior person. Thus the Tattvasiddhi says: "This view of self, adherence to precepts, and doubt do not go beyond ordinary persons." As for inferior obstruction: these very view of self, adherence to precepts, and doubt are able to obstruct the first fruit, hence called inferior obstruction. Question: All ten latent dispositions obstruct the first fruit; for what reason are only these three stated to obstruct the first fruit? The Nirvāṇa Sūtra says: "Because these three are heavy, they are specifically mentioned. Just as in the world when a king comes or goes, the sovereign gets the title, it is likewise here." Furthermore, among the ten latent dispositions, the views and doubt—these six latent dispositions only obstruct seeing the truths; when entering the path of seeing, their designations and substances are completely eliminated. Greed, ill will, ignorance, and conceit obstruct both seeing and cultivation; because their obstruction is general, although they are partially abandoned upon entering the path of seeing, because they are not exhausted they are not given the designation of being abandoned. Among the six latent dispositions previously abandoned, three are root and the rest are secondary. The view of self is the root, and the extreme view is secondary, because one adopts annihilationism or eternalism based on the view of self. Adherence to precepts is the root, and adherence to views is secondary, because one gives rise to adherence to those views as superior based on adherence to precepts. Doubt is also the root, and wrong view is secondary, because from a doubting mind one gives rise to wrong view. But now, based on the root, it is specifically stated that the view of self, adherence to precepts, and doubt can obstruct the first fruit; the others are all secondary, and therefore are not discussed. Because those three roots subsume the three secondary ones, it is not necessary to separately mention the two views of extremes and wrong view, along with adherence to views, as lower fetters. Question: Why are ignorance and conceit not stated as lower fetters? Because they lack the four kinds of inferiority mentioned above. Such is the Tattvasiddhi. If according to the Abhidharma, they precisely possess two kinds of inferiority to be named lower fetters: first is inferior realm, for greed and ill will exist only in the desire realm; second is inferior person, for the view of self, adherence to precepts, and doubt arise only in ordinary persons. The treatise text is precisely thus. As for the inferior fruit, although the treatise does not mention it, following the Tattvasiddhi the reasoning is also harmless. As for inferior obstruction, it is completely different. Why is that? In the teaching of the Tattvasiddhi, it is explained that the view of self, adherence to precepts, and doubt definitively obstruct the first fruit; therefore, inferior obstruction must be established. In the teaching of the Abhidharma, what these three fetters obstruct is not fixed: adherence can obstruct the first fruit, as abandoned by those of gradual progression; adherence can obstruct the second fruit, as abandoned by the direct-attainer of the sakṛdāgāmin fruit; adherence can obstruct the third fruit, as abandoned by the direct-attainer of the anāgāmin fruit. For this reason, there is no inferior obstruction. The five lower fetters are thus briefly indicated.