大乘義章 6.11

6.11

第六門中，就前十使辨明九十八使等義。於中有五：一分十使為九十八使、二就九十八使明十一遍、三就九十八使明九上緣、四就九十八明十八無漏緣使、五就九十八辨明百八諸煩惱義。初言分十為九十八者，依如《毘曇》，彼前十使，界行種別為九十八。界謂三界。行謂五行，四諦修道名為五也。種謂十種。將彼十使隨行分別，有三十六。苦下有十。集下有七，所謂邪見、見取及疑、貪、瞋、癡、慢。滅下有七，與集相似。道下有八，謂前七上加一戒取。修道有四，貪、瞋、癡、慢。此等增減，廣如上釋。此三十六，隨界分別為九十八。欲界地中具三十六；色界地中有三十一，謂五行下各除一瞋，餘者具有；無色亦爾，有三十一。是故通合有九十八。《毘曇》如是。《成實論》中但言十使為九十八，不列名字。然彼宗中，十使煩惱俱迷四諦、並通三界，不知若為作九十八？人家相傳釋有兩種：一言十使在於九地，始從欲界乃至非想，即為九十。修道四使，已起未起離之為八，通前合有九十八使。何故修惑不隨地別？以非發業招生惑故。第二說者，十使煩惱迷於四諦即為四十，通修道中四使煩惱有四十四，各有已起未起之別為八十八，通本十使為九十八。既非經論，難輒依信。辨相如是（此一門竟）。

In the sixth section, on the basis of the preceding ten drives, the meaning of the ninety-eight drives and so forth is clarified. There are five parts: first, dividing the ten drives into ninety-eight drives; second, on the basis of the ninety-eight drives, clarifying the eleven universal [drives]; third, on the basis of the ninety-eight drives, clarifying the nine that cognize the higher [realms]; fourth, on the basis of the ninety-eight, clarifying the eighteen drives that cognize the untainted; fifth, on the basis of the ninety-eight, clarifying the meaning of the one hundred and eight defilements. First, concerning dividing the ten into ninety-eight: according to the Abhidharma, those preceding ten drives, differentiated by realm, mode of activity, and type, constitute ninety-eight. Realm refers to the three realms. Mode of activity refers to the five modes of activity: the four truths and the path of cultivation are called the five. Type refers to the ten types. Taking those ten drives and distinguishing them according to mode of activity, there are thirty-six. Under suffering there are ten. Under origination there are seven, namely wrong view, attachment to views, doubt, greed, anger, ignorance, and pride. Under cessation there are seven, similar to origination. Under the path there are eight, meaning adding one—attachment to rules and vows—to the preceding seven. On the path of cultivation there are four: greed, anger, ignorance, and pride. These increases and decreases are explained at length as above. These thirty-six, distinguished according to realm, constitute ninety-eight. In the desire realm, all thirty-six are complete. In the form realm there are thirty-one, meaning eliminating one anger under each of the five modes of activity, while having the remainder complete. The formless realm is also like this, having thirty-one. Therefore, combined together there are ninety-eight. Such is the Abhidharma. The Tattvasiddhi-śāstra merely states that the ten drives make ninety-eight, without listing the names. However, in that school, the ten drives of defilement are all deluded regarding the four truths and are all universal to the three realms; it is not known how they make ninety-eight. Two explanations have been handed down among masters: One says that the ten drives reside in the nine grounds, from the desire realm up to [the stage of] neither-conceptualization-nor-non-conceptualization, making ninety. The four drives of the path of cultivation, divided into already arisen and not yet arisen, make eight; combining with the preceding, there are ninety-eight drives in total. Why do the defilements of cultivation not differ according to ground? Because they are not defilements that initiate karma and generate rebirth. The second explanation is that the ten drives of defilement deluded regarding the four truths make forty; combined with the four drives of defilement within the path of cultivation, there are forty-four; each having the distinction of already arisen and not yet arisen makes eighty-eight; combined with the original ten drives, this makes ninety-eight. Since this is neither from sūtras nor treatises, it is difficult to rely upon and trust rashly. The characteristics are clarified like this. (This completes the one section.)