[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 3.10 # 華嚴一乘教義分齊章 3.10 華嚴一乘教義分齊章 3.10 - **Language:** Classical Chinese ### [3.10](https://indike.org/pramana/in.bauddha.taisho.1866.3.10) 初中，煩惱有二：謂分別、俱生。總有十種：一貪、二瞋、三無明、四慢、五疑、六身見、七邊見、八邪見、九見取、十戒禁取。於中四種唯分別起：謂疑、邪見、見取、戒禁取，餘六通二種。五識得起初三，亦通分別及俱生，由用意識中邪師等三因引故，得有分別起也。意識具十種，四分別、六通二。末那唯四俱生，六中除瞋及邊見，以瞋唯不善，此識有覆無記故；又以一類相續緣第八識，剎那剎那執我故無邊見；又以後三見及疑籍三因生，此識無彼，故不起也；又由恒相續緣故，非第六所引，不同五識，是故唯四。其第八識總不起，唯是異熟，無覆無記性故。此分別、俱生皆通三界，瞋唯欲界，以上二界煩惱皆有覆無記性故。其分別起者，欲界四諦各有十使，即為四十；上二界除瞋諦別各有九，即有七十二。并欲界合有一百一十二也。其俱生者，欲界具六；上二界除瞋各唯有五。合成十六，通前分別總有一百二十八也。 > In the first part, afflictions are of two types: intellectually acquired and innate. In total there are ten types: first, greed; second, anger; third, ignorance; fourth, pride; fifth, doubt; sixth, identity view; seventh, extreme view; eighth, wrong view; ninth, attachment to views; tenth, attachment to rules and rituals. Among them, four types arise solely through intellectual acquisition: namely, doubt, wrong view, attachment to views, and attachment to rules and rituals; the remaining six apply to both types. The five consciousnesses can give rise to the first three, which also apply to both intellectually acquired and innate; because they are induced by the three causes such as false teachers within the mental consciousness, they can arise through intellectual acquisition. The mental consciousness fully possesses the ten types: four intellectually acquired, and six applying to both. Manas possesses only four innate ones, excluding anger and extreme view from the six: because anger is solely unwholesome, whereas this consciousness is obscured-neutral; furthermore, because it takes the eighth consciousness as its continuous, uniform object, grasping the self moment by moment, there is no extreme view; furthermore, because the latter three views and doubt depend on three causes to arise, and this consciousness lacks them, they do not arise; furthermore, because it takes \[its object\] continuously and uninterruptedly, it is not induced by the sixth \[consciousness\], unlike the five consciousnesses; therefore it has only four. The eighth consciousness does not give rise to \[afflictions\] at all, being purely maturation, of an unobscured-neutral nature. These intellectually acquired and innate \[afflictions\] both extend throughout the three realms; anger exists only in the desire realm, because the afflictions of the upper two realms are all of an obscured-neutral nature. Those that arise through intellectual acquisition have ten drivers for each of the four truths in the desire realm, making forty; in the upper two realms, excluding anger, there are nine for each truth, making seventy-two. Combined with the desire realm, there are one hundred and twelve. As for the innate ones, the desire realm fully possesses six; the upper two realms, excluding anger, each have only five. These combine to make sixteen; together with the former intellectually acquired ones, there are one hundred and twenty-eight in total. > — English (machine translation) (machine translation) - [Previous: 3.9](https://indike.org/pramana/in.bauddha.taisho.1866.3.9) - [Next: 3.11](https://indike.org/pramana/in.bauddha.taisho.1866.3.11) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1866.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.3.10) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.10.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.3.10](https://indike.org/pramana/in.bauddha.taisho.1866.3.10) · Pramāṇa