大乘義章 5.75

5.75

七使義。如《雜心》說，隨逐繫縛名之為使。使別不同，一門說七。七名是何？一貪欲使、二有愛使、三是嗔使、四是癡使、五是慢使、六是見使、七是疑使。然此七種，猶是十使，貪分為二，五見合一，故有七也。貪欲使者，欲界貪心，貪求五欲，名貪欲使。有愛使者，上二界中貪愛之心，名有愛使。外道謂彼色無色界以為涅槃，無有貪愛，為破彼見，故說有耳。忿怒名瞋，愚闇曰癡，自舉名慢，邪求稱見，猶豫曰疑，此義廣釋如十使章。問曰：何故貪愛之心隨界分二，餘不如是？釋言：貪心染事而生，事別內外上下之殊，故隨所染上下分二。又復貪愛受生上下，繫力增強，故分為二；餘不如是，故合為一。相狀如何？如彼瞋使正在欲界，上界無瞋，故說為一。癡見及疑，迷理之惑，理同一味，故隨所迷通以為一，不隨界別分為二矣。慢使雖復緣事而生，自舉卑他，上下相同，無多異狀，故合為一。不同貪使，欲界貪外，上界貪內。又復慢使，於上下界繫力微薄，是故不分。蓋乃且就總相而言。若入九十八使門中，亦隨界別分之為多。七使之義，辨之略爾。

The meaning of the seven latent proclivities (anuśaya). As stated in the *Saṃyuktābhidharma-hṛdaya*, following closely and binding fast is called an "anuśaya." The proclivities are distinct, and one approach speaks of seven. What are the seven names? First is the proclivity of sensual lust (kāmarāgānuśaya); second is the proclivity of attachment to existence (bhavarāgānuśaya); third is the proclivity of aversion (pratighānuśaya); fourth is the proclivity of ignorance (avidyānuśaya); fifth is the proclivity of conceit (mānānuśaya); sixth is the proclivity of views (dṛṣṭy-anuśaya); and seventh is the proclivity of doubt (vicikitsānuśaya). However, these seven kinds are none other than the ten proclivities: lust is divided into two, and the five views are combined into one; hence there are seven. The proclivity of sensual lust refers to the greedy mind in the desire realm, coveting and seeking the five desires; this is called the proclivity of sensual lust. The proclivity of attachment to existence refers to the craving and attached mind in the two higher realms; this is called the proclivity of attachment to existence. Non-Buddhists regard the form and formless realms as nirvāṇa, devoid of lust and craving; to demolish their view, it is spoken of as "existence." Wrath and fury are called aversion; foolish darkness is called ignorance; self-aggrandizement is called conceit; errant seeking is termed views; and wavering indecision is called doubt. These meanings are explained at length in the chapter on the ten proclivities. Question: Why is the mind of craving divided into two according to realms, while the others are not? Explanation: The greedy mind arises by contaminating external phenomena, and phenomena differ between inner and outer, higher and lower; therefore, in accordance with what is contaminated, it is divided into two—higher and lower. Furthermore, craving leads to rebirth in higher and lower realms, and its binding force is increasingly strong; hence it is divided into two. The others are not like this, and are therefore combined into one. What are their characteristics? As for that proclivity of aversion, it exists only in the desire realm and is absent in the higher realms; therefore, it is spoken of as one. Ignorance, views, and doubt are delusions that obscure principle; since principle is of one uniform flavor, they are universally treated as single unities according to what they obscure, and are not divided into two according to realms. Although the proclivity of conceit also arises in reliance on phenomena—elevating oneself and deprecating others—it is the same in both higher and lower realms without diverse characteristics; therefore, it is combined into one. It is unlike the proclivity of lust, where the desire realm covets the external while the higher realms covet the internal. Furthermore, the binding force of the proclivity of conceit is slight in both the higher and lower realms; hence it is not divided. This is spoken of merely in terms of general characteristics. If one enters the section on the ninety-eight proclivities, they are also divided into many according to the realms. The meaning of the seven proclivities is briefly explained thus.