華嚴五十要問答 1.81

1.81

三隨義分別者，問：諸心所有法可說斷耶？答：遍行及別境，不善無記相應者斷，善及自性無記不斷。善等十一不斷，煩惱及隨煩惱說斷。不定等四，不善無記說斷，善及自性無記不說斷。此約三乘初教及法住智說。若約終教及一乘，則非初非中後，前中後取故即斷而無相，及不可斷故，餘義皆準之。問：論何故說煩惱，或說六或說十？答：由五利使有其二義。一本末義。由邊見等依身見生，以依本說末、攝末從本，故但說六。二起用成過義。由成過義等，故分離說十。又問：何故論云隨煩惱內加說邪欲、邪勝解？答：由別境內欲及勝解於大小惑有方便及終成二處皆成過故，約離二法故，約方便及終成為二數也。

Regarding the third, analysis according to meaning: Question: Can the various mental concomitants be said to be severed? Answer: Among universals and specific-objects, those that correspond with the unwholesome and indeterminate are severed; the wholesome and intrinsic indeterminate are not severed. The eleven wholesome and so forth are not severed; afflictions and secondary afflictions are said to be severed. Among the four indeterminate and so forth, the unwholesome and indeterminate are said to be severed; the wholesome and intrinsic indeterminate are not said to be severed. This is spoken according to the initial teaching of the triyāna and knowledge of the abiding of phenomena. If according to the final teaching and the Ekayāna, then they are neither initial nor intermediate nor final; because of grasping before, during, and after, they are immediately severed yet without characteristics, and also cannot be severed; other meanings are all by analogy with this. Question: Why do the treatises, in explaining afflictions, sometimes speak of six and sometimes speak of ten? Answer: Because the five sharp proclivities have two meanings. First is the meaning of root and branch: because extreme view and the rest arise dependent on the view of identity, by speaking of the branch based on the root and subsuming the branch under the root, only six are spoken. Second is the meaning of giving rise to function and constituting fault: because of the meaning of constituting fault, etc., they are separated and spoken of as ten. Question again: Why do treatises state that within secondary afflictions, wrong desire and wrong resolve are additionally spoken? Answer: Because within specific-objects, desire and resolve constitute faults in both places—expedient means and final accomplishment—with regard to major and minor delusions; taking the separation of the two dharmas, they are made into two counts according to expedient means and final accomplishment.