大乘義章 6.16

6.16

第七次明緣縛不同。於中有三：一明諸使相緣多小、二明諸使縛義不同、三明諸使縛境差別。言多小者，如欲界中苦下十使，一一皆為十四使緣。如彼身見，起已謝往，後起十使皆得緣之，以同品故。集下四使，邪見、見取、疑及無明亦得緣之，以此遍使遍緣一切有漏法故。餘皆不緣，以非自品、非遍緣故。身見既然，苦下餘九類亦齊爾。上界除瞋，十三使緣。集下七使，一一亦為十四使緣。如彼集下邪見煩惱，起已謝往，後起七使皆得緣之，以同品故。苦下七遍亦得緣之，以廣緣故。餘皆不緣，以非自品、非遍緣故。邪見既然，餘六皆爾。上界除瞋，十三使緣。滅下七使，一一皆為十五使緣。自品四使，謂貪、瞋、慢及與見取，以此自品有漏緣故。苦集諦下十一遍使亦得緣之，以廣緣故。自品之中三無漏緣，緣滅諦，生故不緣使。餘非自品、非遍使故，一切不緣。上界除瞋，十四使緣。欲界道下八使煩惱，一一皆為十六使緣。自品五使，謂食、瞋、慢、戒取、見取，以此自品有漏緣故。并十一遍，以廣緣故。自品之中三無漏緣，緣道諦生，故不緣使。餘非自品，非遍使故，一切不緣。上界除瞋，十五使緣。欲界之中修道四使，一一皆為十五使緣，自品四使及十一遍。餘皆不緣，以非自品、非遍使故。上界除瞋，十四使緣（此一門竟）。

Seventh, the differences in cognitive binding are explained next. There are three parts: first, explaining the greater or lesser number of mutual cognitions among the proclivities; second, explaining the differing meanings of binding by the proclivities; third, explaining the differences in the objects bound by the proclivities. Regarding the greater or lesser number: in the desire realm, each of the ten proclivities under suffering is cognized by fourteen proclivities. For example, when that identity view has arisen and passed away, the ten subsequently arising proclivities can all cognize it, because they are of the same category. The four proclivities under origination—wrong view, attachment to views, doubt, and ignorance—can also cognize it, because these universal proclivities universally cognize all tainted dharmas. None of the others cognize it, because they are neither of its own category nor universal cognitions. Since this is so for identity view, the remaining nine under suffering are likewise similar. In the higher realms, excluding hatred, they are cognized by thirteen proclivities. Each of the seven proclivities under origination is also cognized by fourteen proclivities. For example, when that affliction of wrong view under origination has arisen and passed away, the seven subsequently arising proclivities can all cognize it, because they are of the same category. The seven universal ones under suffering can also cognize it, because of their broad cognition. None of the others cognize it, because they are neither of its own category nor universal cognitions. Since this is so for wrong view, the remaining six are all likewise. In the higher realms, excluding hatred, they are cognized by thirteen proclivities. Each of the seven proclivities under cessation is cognized by fifteen proclivities: the four proclivities of its own category, namely greed, hatred, conceit, and attachment to views, because these of its own category cognize the tainted; and the eleven universal proclivities under the truths of suffering and origination can also cognize it, because of their broad cognition. The three that cognize the untainted within its own category arise by cognizing the truth of cessation, and therefore do not cognize proclivities. Because the others are neither of its own category nor universal proclivities, none of them cognize it. In the higher realms, excluding hatred, they are cognized by fourteen proclivities. Each of the eight proclivities under the path in the desire realm is cognized by sixteen proclivities: the five proclivities of its own category, namely greed, hatred, conceit, attachment to rules and rituals, and attachment to views, because these of its own category cognize the tainted; together with the eleven universal ones, because of their broad cognition. The three that cognize the untainted within its own category arise by cognizing the truth of the path, and therefore do not cognize proclivities. Because the others are neither of its own category nor universal proclivities, none of them cognize it. In the higher realms, excluding hatred, they are cognized by fifteen proclivities. Each of the four proclivities of the path of cultivation in the desire realm is cognized by fifteen proclivities: the four proclivities of its own category and the eleven universal ones. None of the others cognize them, because they are neither of their own category nor universal proclivities. In the higher realms, excluding hatred, they are cognized by fourteen proclivities. (This concludes the first section.)