大乘義章 5.57

5.57

五上分結者，如經中說：一是無明、二是憍慢、三是掉戲、四是色染、五無色染。癡闇之心，名曰無明。自舉陵物，稱曰憍慢。躁動之意，名為掉戲。色界貪愛，愛己色身，名為色染。無色界中貪愛煩惱，愛著己心，名無色染。然此五中，具三種上，名為上結。一者界上、二者人上、三所障上。言界上者，此之五種，同皆在於上二界起，故名界上。故《成實》言「有人謂彼色無色界，為解脫故，說為上結。」言人上者，此之五種，斯皆是其學人所起，故名人上。故《成實》言「此五皆是學人行故，名為上結。」所障上者，此之五種，通能障於無學上果，故名上結。若別分之，色無色染及彼掉戲，上界所起，故名上結。問曰：掉戲欲界亦起，以何義故偏說上界以為結乎？《成實》釋言「上二界中無麁煩惱，掉戲明了，故偏說之。」無明憍慢，此之二種，學人所起，以人上故，名為上結。問曰：癡慢凡聖此通起，何故偏說學人起乎？釋言：理實凡聖通起，但今分取學人起者為上結也。若爾，貪瞋亦凡聖通起，何不分取聖人所起以為上結？經中乃說「貪欲瞋恚，以為下結。」齊類應然，但今貪瞋繫屬下界，相狀分明，故從下界判為下結。已判下結，不宜復說聖人起者以為上結。若論障果，不異前釋。此之五種，通能障於無學上果，故名上結。問曰：下結能障下果，五上分結能障上果，中間二果誰為障乎？釋言：就彼五下結中，貪瞋二結以下界起，說為下結。若論障果，通能障彼中二果。五上分結，略之云爾。

Regarding the five higher fetters, as stated in the sūtras: first is ignorance (avidyā), second is conceit (māna), third is restlessness (auddhatya), fourth is attachment to form (rūparāga), and fifth is attachment to the formless (ārūpyarāga). The mind of dull ignorance is called avidyā. Raising oneself up and condescending toward others is called māna. The agitated mind is called auddhatya. Greed and desire in the form realm, loving one's own physical body, is called attachment to form. The defilement of greed and desire in the formless realm, clinging to one's own mind, is called attachment to the formless. However, among these five, they possess three kinds of "superiority" (or "highness"), hence called higher fetters: first, superior realm; second, superior person; third, superior obstruction. As for superior realm: these five kinds all arise in the two higher realms, hence called superior realm. Thus the Tattvasiddhi says: "Because some people take that form and formless realm to be liberation, they are explained as higher fetters." As for superior person: these five kinds are all produced by trainees (śaikṣa), hence called superior person. Thus the Tattvasiddhi says: "Because these five are all practices of trainees, they are named higher fetters." As for superior obstruction: these five kinds generally are able to obstruct the superior fruit of the non-trainee (aśaikṣa), hence called higher fetters. If distinguishing them separately: attachment to form, attachment to the formless, and that restlessness arise in the higher realms, hence called higher fetters. Question: Restlessness also arises in the desire realm; for what reason is it specifically stated to belong to the higher realms as a fetter? The Tattvasiddhi explains: "In the two higher realms there are no coarse defilements, and restlessness is evident; therefore it is specifically mentioned." Ignorance and conceit—these two kinds are produced by trainees; because the persons are superior, they are named higher fetters. Question: Ignorance and conceit are commonly produced by both ordinary persons and noble ones; why are they specifically said to be produced by trainees? Explanation: In truth they are commonly produced by ordinary persons and noble ones, but now we distinguish and take those produced by trainees as higher fetters. If so, greed and ill will are also commonly produced by ordinary persons and noble ones; why not distinguish and take those produced by noble ones as higher fetters? The sūtras actually say: "Greed and ill will are lower fetters." According to this category it should be so, but now greed and ill will are bound to the lower realm and their characteristics are distinct; therefore, based on the lower realm they are judged to be lower fetters. Having been judged as lower fetters, they should not again be spoken of as produced by noble ones to be higher fetters. If discussing obstructing the fruits, it is not different from the previous explanation. These five kinds generally can obstruct the superior fruit of the non-trainee, hence called higher fetters. Question: The lower fetters can obstruct the lower fruits, and the five higher fetters can obstruct the higher fruit; what obstructs the intermediate two fruits? Explanation: Among those five lower fetters, the two fetters of greed and ill will, arising in the lower realm, are called lower fetters. If discussing obstructing the fruits, they can generally obstruct those intermediate two fruits. The five higher fetters are thus briefly stated.