大乘入道次第 1.58

1.58

二、隨列別釋者，先明煩惱，後列所知。煩惱之中，初明根本，後彰隨惑。言根本者，總有六種，謂貪、嗔、癡、慢、疑、惡見。謂此六種是隨煩惱之根本，故得根本名。所言貪者，謂耽著為性。嗔者，損害為性。癡者，於諸理事迷闇為性。慢者，恃己於他，高舉為性。疑者，於諸諦理猶豫為性。惡見者，於諸諦理顛倒推度，染慧為性。性是不善，或復有䨱無記所攝，故總名惡。此惡見中，差別有五：一薩迦耶見，於五取蘊執我、我所。薩迦耶見者梵言，唐云移轉身見。此見執彼五取蘊法為我我所，故亦名為我我所見。二邊執見，謂即於彼隨執斷常。此意說云，我見後起，執彼我見所執之我為斷為常，故稱邊也。三者邪見，一切倒見。於所知事顛倒而轉，皆名邪見。四見取者，謂於諸見及所依蘊，執為最勝，能得清淨。意云，言諸見者，六十二等差別不同，故名為諸。隨自所學二別見計，而此見及見所依五蘊之體，而為最勝，能得清淨、解脫出離，名為見取。五戒取者，謂於隨順諸見戒禁及所依蘊，執為最勝，能得清淨。意云，謂諸外道各依自見，而受諸戒。戒因見起，名順見戒。妄執此戒及戒所依五蘊之體，而為最勝，能得涅槃清淨之果，故名戒取。後隨煩惱者，而是根本等流品類，復依彼立，故得隨名。故《瑜伽》云：「如是所說諸隨煩惱，當知皆是煩惱品類。隨惑不同，有二十種。一忿，依對現前不饒益境憤發為性。二恨，由忿為先，懷惡不捨，結怨為性。三䨱，於自作罪恐失利譽，隱藏為性。四惱，忿恨為先，追觸暴熱，佷戾為性。五嫉，殉自名利，不耐他榮，妬忌為性。六慳，耽著財法，不能惠捨，祕悋為性。七誑，為獲利譽，矯現有德，詭詐為性。八諂，為網他故，矯設異儀，險曲為性。九害，於諸有情心無悲愍，損惱為性。十憍，於自盛事深生染著，醉傲為性。十一無慚，不顧自法，輕拒賢善為性。十二無愧，不顧世間，崇重暴惡為性。十三掉舉，令心於境不寂靜為性。十四惛沈，令心於境無堪任為性。十五不信，於實德能不忍樂欲，心穢為性。十六懈怠，於善惡品修斷事中，懶惰為性。十七放逸，於染淨品不能防修，縱蕩為性。十八失念，於諸所緣，不能明記為性。十九散亂，於諸所緣，令心流蕩為性。二十不正知，於所觀境，謬解為性。」次所知障，根本亦六，隨有二十，與煩惱同。何故如是？答：煩惱依於所知障立，能依、所依，故數等也。故《唯識》云：「所知障者，隨其所應，或多或少，如煩惱說。」如此准知，數同煩惱，更不別列。

Second, as for listing and specifically explaining them: the afflictions are explained first, and the knowable [hindrances] are listed later. Among the afflictions, the fundamental ones are explained first, and the secondary afflictions are revealed later. As for the fundamental ones, there are six kinds in all: greed, anger, delusion, conceit, doubt, and evil views. Because these six kinds are the root of the secondary afflictions, they obtain the name "fundamental." That which is called greed has attachment as its nature. Anger has harming as its nature. Delusion has ignorance and darkness regarding principles and phenomena as its nature. Conceit has elevating oneself above others as its nature. Doubt has wavering regarding the principles of the truths as its nature. Evil views have upside-down speculation regarding the principles of the truths, with defiled prajñā as their nature. Their nature is unwholesome, or subsumed under the veiled indeterminate; hence they are collectively termed evil. Within these evil views, there are five distinctions: First, the view of the transitory collection (satkāyadṛṣṭi), which grasps at a self and what belongs to a self in the five clinging aggregates. Satkāyadṛṣṭi is the Sanskrit word; in Chinese it means the view of the shifting body. This view grasps at those dharmas of the five clinging aggregates as self and what belongs to a self; hence it is also called the view of self and what belongs to a self. Second, the extreme view, which clings to either annihilationism or eternalism in dependence on that [self]. The meaning here is that it arises after the view of self, clinging to that self grasped by the view of self as annihilated or eternal; hence it is called extreme. Third, wrong view: all upside-down views. Operating upside-down with respect to knowable matters is entirely called wrong view. Fourth, the attachment to views (dṛṣṭiparāmarśa): grasping at various views and the aggregates they rely upon as supreme and capable of attaining purity. The meaning is: regarding "various views," because the sixty-two and other distinctions are different, they are called "various." Following the distinct view one studies, clinging to this view and the entity of the five aggregates on which the view relies as supreme and capable of attaining purity, liberation, and deliverance, is called attachment to views. Fifth, attachment to precepts (śīlavrataparāmarśa): grasping at the precepts and vows that conform to various views, and the aggregates they rely upon, as supreme and capable of attaining purity. The meaning is: various non-Buddhists take upon various precepts each based on their own views. Because precepts arise due to views, they are called precepts conforming to views. Falsely clinging to these precepts and the entity of the five aggregates on which the precepts rely as supreme and capable of attaining the pure fruit of nirvāṇa is called attachment to precepts. As for the subsequent secondary afflictions: they are classes of the equal outflow of the fundamental ones, and furthermore established in reliance on them; hence they receive the name "secondary." Thus the Yogācārabhūmi states: "All such secondary afflictions that are spoken of should be known to be classes of affliction." The secondary afflictions differ, having twenty kinds: 1. wrath, having raging forth based on confronted unbeneficial objects as its nature; 2. resentment, preceded by wrath, harboring malice without letting go, having knotting enmity as its nature; 3. concealment, fearing loss of profit and fame over offenses committed by oneself, having hiding them as its nature; 4. vexation, preceded by wrath and resentment, pursuing touch with violent heat, having stubborn hostility as its nature; 5. jealousy, seeking one's own fame and profit, unable to bear the glory of others, having envy as its nature; 6. avarice, attached to wealth and dharma, unable to bestow them, having stingy secrecy as its nature; 7. deceit, in order to obtain profit and fame, feigning to possess virtue, having fraudulence as its nature; 8. flatterous crookedness, in order to ensnare others, assuming false demeanors, having perilous deceit as its nature; 9. harmfulness, lacking compassionate pity toward sentient beings, having injuring and afflicting as its nature; 10. arrogance, deeply attached to one's own prosperity, having intoxicated pride as its nature; 11. shamelessness, disregardful of oneself and the Dharma, having contemptuous rejection of the virtuous as its nature; 12. unblushingness, disregardful of the world, having esteem for violent evil as its nature; 13. restlessness, having causing the mind not to be tranquil with respect to objects as its nature; 14. torpor, having causing the mind to be incapable of its task with respect to objects as its nature; 15. lack of faith, lacking receptivity, joy, and desire toward reality, virtue, and ability, having a defiled mind as its nature; 16. indolence, regarding the cultivation and severance of wholesome and unwholesome classes, having laziness as its nature; 17. heedlessness, regarding defiled and pure classes, unable to guard and cultivate, having unrestrained license as its nature; 18. loss of mindfulness, having the inability to clearly remember various cognitive objects as its nature; 19. distraction, having causing the mind to wander adrift over cognitive objects as its nature; 20. incorrect knowing, having erroneous understanding of the contemplated object as its nature. Next, for the hindrance to the knowable, the fundamental ones are likewise six, and the secondary ones are twenty, identical to the afflictions. Why is this so? Answer: Afflictions are established in dependence on the hindrance to the knowable; being that which relies and that which is relied upon, their numbers are therefore equal. Hence the Cheng weishi lun states: "The hindrance to the knowable, according to what is appropriate, is more or less, as explained for the afflictions." Reasoning thus, their number is the same as the afflictions, and they are not listed separately.