華嚴經內章門等雜孔目章 3.78.2

3.78.2

此四不順正理，稱之為倒。 三、四流，謂欲流、有流、見流、無明流。 欲界煩惱，除見、無明，名欲流； 上界煩惱，除見、無明，名有流； 三界見名見流，三界無明名無明流。 此四漂注，故名為流。 四、四取，謂欲取、見取、戒取、我語取。 欲界煩惱，除見，名欲取。 三界四見名見取，三界戒取名戒取。 上界煩惱，除見，名我語取，以無我故，但取是語，名我語取。 執成判害是取義。 五、五蓋，謂貪蓋、嗔蓋、睡眠蓋、掉悔蓋、疑蓋。 此五唯欲界，能覆三學，名之為蓋。 貪欲、嗔恚能覆戒品，掉悔能覆定品，睡眠能覆慧品，疑能覆三品。 六、五見，謂身見、邊見、邪見、見取、戒取。 具四義故名見：一能觀、二轉行、三所取堅牢、四緣中猛利。 七、五慳，出《成實論》，謂住處慳、家慳、施慳、稱讚慳、法慳。 悋惜名慳。 八、五心擮，擮謂疑佛、疑法、疑僧、疑戒、疑教化。 惡口讒判，敗壞其心，不成善根，故名心擮。 九、六愛，出《毘曇》，謂眼觸生愛，耳鼻舌身意等觸生愛。 十、七流，謂見諦所滅流、修道所滅流、遠離所滅流、數事所滅流、捨所滅滅、護所滅流、制伏所滅流。 十一、四扼，謂欲扼、有扼、見扼、無明扼。 十二、八慢，謂慢、大慢、慢慢、我慢、增上慢、不如慢、邪慢、傲慢。 若於卑自高，名慢。 於等計等，亦名為慢。 於等自高，名為大慢。 於勝自高，名慢慢。 五陰等處，名我慢。 於大勝人謂少不如，名不如慢。 無德自高，名邪慢。 又以惡法自高，亦名邪慢。 於善人及尊中不肯禮敬，名傲慢。 十三、六十二見，謂於色陰起十二見，常、無常、亦常亦無常、非常非無常，有邊、無邊、亦有邊亦無邊、非有邊非無邊。 如來滅後，如去、不如去、亦如去亦不如去、非如去非不如去。 色陰有十二句，受想行識亦有十二，合六十。 加身是命、身異命，為六十二，亦可加斷常二見。 十四、八種覺，謂欲覺、嗔覺、惱覺、親里覺、國土覺、不死覺、利他覺、輕他覺。 若依《地持》，七名輕慢覺、八名族姓覺。 十五、一百八煩惱，謂九十八使加其十纏，名一百八煩惱。 十六、三不善根，謂貪、嗔、癡。 十七、三杌，謂貪、嗔、癡。 十八、三垢，謂貪、嗔、癡。 十九、三燒害，謂貪、嗔、癡。 二十、三箭，謂貪、嗔、癡。 二十一、三所有，謂貪、嗔、癡。 二十二、三惡行，謂貪、嗔、癡。 二十三、三匱，謂貪，嗔，癡。 二十四，三熱，謂貪、嗔、癡。 二十五、三煩惱，謂貪、嗔、癡。 二十六、三諍，謂貪、嗔、癡。 二十七、三熾燃，謂貪、嗔、癡。 二十八、三稠林，謂貪、嗔、癡。 二十九、三枸礙，謂貪、嗔、癡。 又此煩惱雜染，若現行、若緣、若隨眠、若所緣境、若麁重，當知各有二十種相。 煩惱現行有二十種者，一隨所欲纏現行，謂在家者。 二不隨所欲纏現行，謂出家者。 三無所了別，謂處惡說法者。 四有所了別，謂處善說法者。 五互增上，謂貪等行者。 六皆平等，謂等分行者。 七微薄，謂薄塵行者。 八外門纏現行，謂永離欲者。 九內門纏現行，謂由世間道離欲者。 十增上纏現行，謂諸異生。 十一失念纏現行，謂諸有學。 十二分別纏現行，謂堅執著者。 十三俱生纏現行，謂不堅執著者。 十四觀察現行，謂喜觀察者。 十五不自在現行，謂睡眠者。 十六自在現行，謂覺悟者。 十七不可救現行，謂無涅槃法者。 十八可救現行，謂有涅槃法者。 十九取相現行，謂尋思彼隨法而取相貌者。 二十不取相現行，謂不尋思彼隨法不取相貌者。

These four do not conform to correct principle, and so they are called inversions. Third, the four floods: namely, the flood of desire, the flood of becoming, the flood of views, and the flood of ignorance. Defilements of the desire realm, excluding views and ignorance, are called the flood of desire; defilements of the higher realms, excluding views and ignorance, are called the flood of becoming; views of the three realms are called the flood of views; ignorance of the three realms is called the flood of ignorance. Because these four carry [beings] away and inundate them, they are called floods. Fourth, the four grasping-attachments: namely, grasping at desires, grasping at views, grasping at precepts [and observances], and grasping at assertions of a self. Defilements of the desire realm, excluding views, are called grasping at desires. The four views across the three realms are called grasping at views, and grasping at precepts across the three realms is called grasping at precepts. Defilements of the higher realms, excluding views, are called grasping at assertions of a self; because there is no self, one merely grasps at this verbal expression, so it is called grasping at assertions of a self. Holding firmly to make discriminating harm is the meaning of grasping. Fifth, the five hindrances: namely, the hindrance of covetousness, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and regret, and the hindrance of doubt. These five belong solely to the desire realm; because they can cover the three trainings, they are called hindrances. Covetous desire and ill will can cover the aggregate of morality; restlessness and regret can cover the aggregate of concentration; sloth and torpor can cover the aggregate of wisdom; doubt can cover all three aggregates. Sixth, the five views: namely, the view of individuality, the view of extremes, false views, attachment to views, and attachment to precepts and observances. They are called views because they possess four meanings: first, ability to observe; second, changing activity; third, firmness of what is grasped; fourth, sharp intensity regarding conditions. Seventh, the five kinds of stinginess, from the *Tattvasiddhi-śāstra*: namely, stinginess regarding dwelling places, stinginess regarding families, stinginess regarding giving, stinginess regarding praise, and stinginess regarding the Dharma. Grudging parsimony is called stinginess. Eighth, the five spikes of the mind. Spikes refer to doubting the Buddha, doubting the Dharma, doubting the Saṅgha, doubting the precepts, and doubting instruction. Slanderous division with evil speech ruins their mind so that roots of goodness are not formed; therefore they are called spikes of the mind. Ninth, the six types of craving, from the *Abhidharma*: namely, craving born of visual contact, craving born of auditory, olfactory, gustatory, tactile, and mental contacts. Tenth, the seven floods: namely, the flood eradicated by seeing the truths, the flood eradicated by the path of cultivation, the flood eradicated by keeping distant, the flood eradicated by frequent attention, the flood eradicated by abandonment, the flood eradicated by guarding, and the flood eradicated by subduing. Eleventh, the four yokes: namely, the yoke of desire, the yoke of becoming, the yoke of views, and the yoke of ignorance. Twelfth, the eight conceits: namely, conceit, arrogance, extreme conceit, conceit of 'I', conceit of superiority, conceit of inferiority, erroneous conceit, and haughtiness. If one considers oneself high when facing the lowly, it is called conceit. When facing equals and considering oneself equal, it is also called conceit. When facing equals and considering oneself high, it is called arrogance. When facing the superior and considering oneself high, it is called extreme conceit. Regarding the five aggregates and so forth, it is called the conceit of 'I'. Regarding those of great superiority, claiming to be only slightly inferior is called the conceit of inferiority. Having no virtue yet considering oneself high is called erroneous conceit. Furthermore, considering oneself high through evil dharmas is also called erroneous conceit. Refusing to pay homage and respect to good persons and venerable ones is called haughtiness. Thirteenth, the sixty-two views: namely, giving rise to twelve views regarding the aggregate of form: eternal, impermanent, both eternal and impermanent, neither eternal nor impermanent; finite, infinite, both finite and infinite, neither finite nor infinite; after the Tathāgata's extinction, going such, not going such, both going such and not going such, neither going such nor not going such. The aggregate of form has twelve propositions, and sensation, perception, volition, and consciousness also each have twelve, combining to sixty. Adding 'the body is the life-principle' and 'the body is different from the life-principle' makes sixty-two; one may also add the two views of annihilationism and eternalism. Fourteenth, the eight kinds of vitarka: namely, thoughts of desire, thoughts of ill will, thoughts of harming, thoughts of kin, thoughts of country, thoughts of immortality, thoughts of benefiting others, and thoughts of slighting others. If relying on the *Bodhisattvabhūmi*, the seventh is named thoughts of arrogance, and the eighth is named thoughts of clan and family. Fifteenth, the one hundred and eight defilements: namely, the ninety-eight dormant defilements plus the ten entanglements are called the one hundred and eight defilements. Sixteenth, the three unwholesome roots: namely, greed, ill will, and delusion. Seventeenth, the three stumps: namely, greed, ill will, and delusion. Eighteenth, the three stains: namely, greed, ill will, and delusion. Nineteenth, the three burns: namely, greed, ill will, and delusion. Twentieth, the three arrows: namely, greed, ill will, and delusion. Twenty-first, the three possessions: namely, greed, ill will, and delusion. Twenty-second, the three evil conducts: namely, greed, ill will, and delusion. Twenty-third, the three deficiencies: namely, greed, ill will, and delusion. Twenty-fourth, the three fevers: namely, greed, ill will, and delusion. Twenty-fifth, the three afflictions: namely, greed, ill will, and delusion. Twenty-sixth, the three contentions: namely, greed, ill will, and delusion. Twenty-seventh, the three conflagrations: namely, greed, ill will, and delusion. Twenty-eighth, the three thickets: namely, greed, ill will, and delusion. Twenty-ninth, the three obstructions: namely, greed, ill will, and delusion. Furthermore, with regard to these defilements and afflictions, whether active manifestations, conditions, dormant tendencies, objective referents, or crude heaviness, one should know that each has twenty aspects. As for active manifestations of defilement having twenty kinds: first, manifestation of entanglements conforming to desires, which refers to householders. Second, manifestation of entanglements not conforming to desires, which refers to renunciants. Third, without discernment, which refers to those dwelling in poorly expounded teachings. Fourth, with discernment, which refers to those dwelling in well-expounded teachings. Fifth, mutually predominant, which refers to those who practice with predominant greed and the like. Sixth, all equal, which refers to those of balanced disposition. Seventh, subtle and thin, which refers to those whose defilements are faint. Eighth, manifestation of outer-door entanglements, which refers to those who have forever parted from desire. Ninth, manifestation of inner-door entanglements, which refers to those who have parted from desire through worldly paths. Tenth, manifestation of predominant entanglements, which refers to ordinary beings. Eleventh, manifestation of entanglements through loss of mindfulness, which refers to trainees. Twelfth, manifestation of conceptualized entanglements, which refers to those who stubbornly grasp and adhere. Thirteenth, manifestation of innate entanglements, which refers to those who do not stubbornly grasp and adhere. Fourteenth, manifestation through scrutiny, which refers to those who delight in scrutiny. Fifteenth, unfree manifestation, which refers to those who are asleep. Sixteenth, free manifestation, which refers to those who are awake. Seventeenth, incorrigible manifestation, which refers to those without the capacity for nirvāṇa. Eighteenth, corrigible manifestation, which refers to those with the capacity for nirvāṇa. Nineteenth, manifestation by grasping marks, which refers to those who, reflecting on those accompanying phenomena, grasp marks. Twentieth, manifestation by not grasping marks, which refers to those who do not reflect on those accompanying phenomena and do not grasp marks.