華嚴經內章門等雜孔目章 2.45

2.45

十纏者，謂無慚、無愧、睡、悔、慳、嫉、掉、昏、忿、覆。此十種義，多習成過，如絲縛馬，多故成過，名之為纏。若依小乘，纏義成過義。若依大乘初教，纏義即空，故《維摩經》云「五受陰洞達空無所起，是苦義」等，纏義準之。若約終教，即是真如。何以故？一切法皆如也。若約一乘，纏義不約自體，唯約用義，所障義大，纏過亦重。由法自在故，與法界義同。餘義如別章。

The ten entanglements are shamelessness, lack of conscience, sleep, regret, stinginess, jealousy, restlessness, torpor, anger, and concealment. These ten kinds of meanings, when practiced much, become faults; just as threads bind a horse, because they are many they constitute a fault, and are thus called entanglements. If relying on the Hīnayāna, the meaning of entanglement constitutes the meaning of fault. If relying on the initial teaching of the Mahāyāna, the meaning of entanglement is just empty; thus the Vimalakīrti Sūtra states: "Penetrating the five appropriated aggregates as empty and non-arising is the meaning of suffering," and so forth; the meaning of entanglement should be understood accordingly. If according to the final teaching, they are just true suchness. Why? All dharmas are just suchness. If according to the Ekayāna, the meaning of entanglement does not pertain to self-nature, but only to function: that which is obstructed is vast, and the fault of the entanglement is also weighty. Because dharmas are unhindered, it is identical with the meaning of the dharmadhātu. The remaining meanings are as in the separate section.