華嚴經內章門等雜孔目章 3.78.1

3.78.1

煩惱行等者，一乘略分二義：一約位顯煩惱、二據用義顯煩惱。 此之二義，約三乘顯，餘宗準可知。 約位者，但諸教中約十地顯斷麁細分齊者，即屬終教攝，如《地論》三地文，一切欲縛轉復微薄，一切色縛，一切有縛，一切無明縛皆悉微薄，諸見縛者先已除斷。 《釋論》解云「一切欲縛轉復微薄者，斷一切修道欲色無色所有煩惱，及彼因同無明習氣皆悉微薄遠離故。 諸見縛者，於初地見道已斷故。 」二但經論中約見修及九地十一地等明斷惑不同及麁細者，皆初教所攝，如十卷《百論》判，分別我見見道斷，俱生我見修道斷。 如無性《攝論》，轉染污末那得平等性智。 初現觀時，先已證得，於修道位轉復清淨。 如是等文，並屬初教攝。 《百論》云俱生惑修道斷者，此將煩惱寄顯見修，如皮肉心三煩惱，初僧祇斷皮、二僧祇斷肉等，其義例同。 若經論中依十地位顯別無明不論麁細者，如十一無明及二十二無明等，皆初教中直進教攝。 何以故？ 為順十地終心頓斷諸惑故。 二據用義顯煩惱者，大分煩惱有其二門：一異小乘門、二同小乘門。 同小乘者復分為二：一者大惑，謂具結、縛、使、垢、纏等五義，名為大惑。 結者九結，一愛結、二恚結、三慢結、四無明結、五見結、六取結、七疑結、八嫉結、九慳結。 難解義是結義。 又有五結，謂愛結、恚結、慢結、嫉結、慳結。 三界貪為愛結，三界慢為慢結，餘三唯欲界。 繫義是結義。 又有五結，謂五下分結，謂愛結、恚結、身見結、戒取結、疑結。 初二是界下，次三是眾生下故，名下分結。 界下謂欲界，眾生下謂凡夫。 又有五結，謂五上分結，謂色愛結、無色愛結、掉結、慢結、無明結。 色界修道所斷貪名色愛，無色愛亦爾。 色無色修道所斷掉、慢、無明，即為三結。 此五能繫眾生趣上。 不隨下故名上分，又是聖人所行、非凡所行，聖人中那含所行，非下二果，故名上分。 又有四結，貪嫉結、嗔恚結、戒取結、見取結。 又有三結，謂身見、戒取、疑。 縛者四縛：一貪欲身縛、二嗔恚身縛、三戒取身縛、四見取身縛。 欲界貪名貪縛，嗔名嗔縛。 三界戒取名戒取縛，三界見取名見取縛。 五陰名身。 是四要須身口成，故名身縛。 縛者，不自在義。 又有三縛，謂貪縛、嗔縛、癡縛。 使者有四門：一者七使，謂欲愛使、悉使、有愛使、慢使、無明使、見使、疑使。 隨逐驅使義，名之為使。 二者十使：一身見、二邊見、三邪見、四戒取、五見取、六貪、七嗔、八慢、九疑、十無明。 三者九十八使，謂欲界三十六者，苦下有十； 集下有七，謂邪見、見取、貪、恚、慢、疑、無明； 滅下亦七，如集說； 道下有八，謂邪見、見取、戒取、貪、恚、慢、疑、無明； 修道有四，謂貪、恚、慢、無明。 色界三十一者，苦下有九，除嗔，餘如欲界說； 集滅各六，道下有七，修道有三，竝皆除瞋，餘如欲界說。 無色界三十一者，如色說。 四者一百九十六使。 一百九十六使者，謂九十八使中正習分別故有一百九十六。 垢者有六，謂誑、諂、憍、惱、恨、害，穢心故名為垢。 纏者有十，謂無慚、無愧、睡、悔、慳、嫉、掉、眠、忿、覆，纏者如𢇇縛焉，多繞義是纏義。 又有八纏，謂惛沈、眠睡、掉舉、惡作、嫉、慳、無慚、無愧，數數增盛，纏繞於心故名纏。 上來所釋結等五義，是大惑義； 不具上五義，名小煩惱也。 問：上具五義名為使義，據此使義即是所成，因何上說使義乃入五義是能成義？ 答：使義含兩義，一使義、二麁重義。 由有使義，入能成義； 由麁重義，入所成也。 又煩惱流類，別有二十九門：一、三漏，謂欲漏、有漏、無明漏。 欲界煩惱，除無明，為欲漏； 上界煩惱，除無明，為有漏； 三界無明為無明漏。 此三連注不絕，故名為漏。 二、四倒，謂常樂我淨。

Regarding the afflictive actions and so forth: in the Ekayāna they are briefly divided into two aspects: first, revealing afflictions in terms of stages; second, revealing afflictions according to their functioning. These two aspects are elucidated in terms of the Triyāna, and other tenets may be understood by analogy with this. Regarding the aspect of stages: whenever various teachings reveal the demarcations of coarse and subtle abandonment in terms of the ten stages, they are subsumed under the final teaching. For instance, the text on the third stage in the Daśabhūmika-śāstra states: "All bonds of desire become further diminished and subtle; all bonds of form, all bonds of existence, and all bonds of ignorance all become diminished and subtle; the bonds of views have already been eliminated prior [to this]." The commentary explains: "'All bonds of desire become further diminished and subtle' means that all afflictions of desire, form, and formlessness abandoned by the path of cultivation, together with their shared habitual latencies of ignorance as their cause, all become diminished, subtle, and far removed. As for 'the bonds of views,' they have already been abandoned in the path of seeing on the first stage." Second, whenever sūtras and treatises explain the differences and the coarseness and subtlety in the abandonment of afflictions in terms of seeing and cultivation, the nine stages, the eleventh stage, and so forth, they are all subsumed under the initial teaching. For example, the ten-fascicle Śata-śāstra determines that discrimination-based self-view is abandoned on the path of seeing, and innate self-view is abandoned on the path of cultivation. As in Asvabhāva's Mahāyānasaṃgraha-bhāṣya, by transforming the defiled manas one attains the wisdom of equality: it has already been realized at the time of initial direct contemplation, and it becomes progressively purer on the stages of the path of cultivation. Passages such as these are all subsumed under the initial teaching. When the Śata-śāstra states that innate afflictions are abandoned on the path of cultivation, this relies on afflictions to reveal seeing and cultivation metaphorically, just as with the three afflictions of skin, flesh, and core, where one abandons the skin in the first asaṃkhyeya [kalpa] and the flesh in the second asaṃkhyeya [kalpa]; the principle is the same in this case. If sūtras and treatises reveal specific ignorances in reliance upon the positions of the ten stages without discussing coarseness and subtlety—such as the eleven ignorances, the twenty-two ignorances, and so forth—they are all subsumed under the teaching of direct progress within the initial teaching. Why is this? Because it accords with the sudden abandonment of all afflictions at the final thought-moment of the ten stages. Second, regarding revealing afflictions according to their functioning: in a broad classification, afflictions have two gates: first, the gate distinct from the Hīnayāna; second, the gate shared with the Hīnayāna. That which is shared with the Hīnayāna is further divided into two: first, major afflictions, meaning those possessing the five meanings of fetter, bond, proclivity, defilement, and entanglement, which are called major afflictions. Fetters: there are nine fetters: 1. fetter of attachment; 2. fetter of aversion; 3. fetter of pride; 4. fetter of ignorance; 5. fetter of views; 6. fetter of clinging; 7. fetter of doubt; 8. fetter of jealousy; 9. fetter of stinginess. The meaning of being difficult to untie is the meaning of "fetter." There are also five fetters: the fetter of attachment, the fetter of aversion, the fetter of pride, the fetter of jealousy, and the fetter of stinginess. Craving in the three realms constitutes the fetter of attachment; pride in the three realms constitutes the fetter of pride; the remaining three belong only to the desire realm. The meaning of binding is the meaning of "fetter." There are also five fetters, namely the five lower-portion fetters: the fetter of attachment, the fetter of aversion, the fetter of personality view, the fetter of clinging to precepts, and the fetter of doubt. The first two are lower in realm, and the subsequent three are lower in sentient beings; hence they are named lower-portion fetters. "Lower in realm" refers to the desire realm; "lower in sentient beings" refers to ordinary persons. There are also five fetters, namely the five higher-portion fetters: the fetter of attachment to form, the fetter of attachment to formlessness, the fetter of restlessness, the fetter of pride, and the fetter of ignorance. Craving abandoned by the path of cultivation in the form realm is named attachment to form, and attachment to formlessness is likewise. Restlessness, pride, and ignorance abandoned by the path of cultivation in the form and formless realms constitute three fetters. These five are able to bind sentient beings to rebirth above. Because they do not follow what is below, they are called "higher portion"; furthermore, they are practiced by noble ones and not practiced by ordinary persons; among noble ones, they are practiced by the anāgāmin and not by the lower two fruits; hence they are called "higher portion." There are also four fetters: the fetter of craving and jealousy, the fetter of aversion, the fetter of clinging to precepts, and the fetter of clinging to views. There are also three fetters, namely personality view, clinging to precepts, and doubt. Bonds: there are four bonds: 1. bodily bond of desire and craving; 2. bodily bond of aversion; 3. bodily bond of clinging to precepts; 4. bodily bond of clinging to views. Craving in the desire realm is named the bond of craving; aversion is named the bond of aversion. Clinging to precepts in the three realms is named the bond of clinging to precepts; clinging to views in the three realms is named the bond of clinging to views. The five aggregates are named the body. These four must be accomplished through body and speech, and therefore are named bodily bonds. "Bond" means the lack of autonomy. There are also three bonds, namely the bond of craving, the bond of aversion, and the bond of delusion. Proclivities: there are four gates: first, seven proclivities, namely the proclivity of desire-attachment, the proclivity of aversion, the proclivity of existence-attachment, the proclivity of pride, the proclivity of ignorance, the proclivity of views, and the proclivity of doubt. The meaning of pursuing and driving is named "proclivity." Second, ten proclivities: 1. personality view; 2. extreme view; 3. false view; 4. clinging to precepts; 5. clinging to views; 6. craving; 7. aversion; 8. pride; 9. doubt; 10. ignorance. Third, ninety-eight proclivities: thirty-six in the desire realm, namely ten under suffering; seven under origination, namely false view, clinging to views, craving, aversion, pride, doubt, and ignorance; also seven under cessation, as explained under origination; eight under the path, namely false view, clinging to views, clinging to precepts, craving, aversion, pride, doubt, and ignorance; four in the path of cultivation, namely craving, aversion, pride, and ignorance. Thirty-one in the form realm: nine under suffering, eliminating aversion, with the rest as explained for the desire realm; six each under origination and cessation; seven under the path; three in the path of cultivation; all alike eliminating aversion, with the rest as explained for the desire realm. Thirty-one in the formless realm, as explained for the form realm. Fourth, one hundred and ninety-six proclivities. As for the one hundred and ninety-six proclivities: because of distinguishing active defilements and habitual latencies within the ninety-eight proclivities, there are one hundred and ninety-six. Defilements: there are six, namely deceit, flattery, arrogance, vexation, resentment, and cruelty; because they soil the mind they are named defilements. Entanglements: there are ten, namely shamelessness, lack of remorse, torpor, regret, stinginess, jealousy, restlessness, drowsiness, wrath, and concealment; an entanglement is like being bound by cord, and the meaning of repeatedly coiling is the meaning of "entanglement." There are also eight entanglements, namely lethargy, drowsiness, restlessness, remorse, jealousy, stinginess, shamelessness, and lack of remorse; they repeatedly flare up and coil about the mind, and are therefore named entanglements. What has been explained above as the five meanings of fetter and so forth is the meaning of major afflictions; those not possessing the above five meanings are named minor afflictions. Question: Above, possessing the five meanings was termed the meaning of proclivity; according to this, the meaning of proclivity is that which is produced. Why then did the explanation above say that the meaning of proclivity enters the five meanings as that which produces? Answer: The meaning of proclivity contains two meanings: first, the meaning of proclivity; second, the meaning of coarseness and heaviness. Due to having the meaning of proclivity, it enters that which produces; due to the meaning of coarseness and heaviness, it enters that which is produced. Furthermore, of the classifications of afflictions, there are separately twenty-nine gates: 1. three outflows, namely the outflow of desire, the outflow of existence, and the outflow of ignorance. Afflictions of the desire realm, excluding ignorance, are the outflow of desire; afflictions of the higher realms, excluding ignorance, are the outflow of existence; ignorance in the three realms is the outflow of ignorance. These three flow on continuously without interruption, and are therefore named outflows. 2. Four inversions, namely permanence, pleasure, self, and purity.