大乘入道次第 1.58

1.58

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.