華嚴經內章門等雜孔目章 3.78.3

3.78.3

煩惱緣有二十種者，一樂、二苦、三不苦不樂、四欲、五尋、六觸、七先所串習、八隨眠、九不親近善友、十不聽聞正法、十一不如理作意、十二不信、十三懈怠、十四失念、十五散亂、十六不正知、十七放逸煩惱、十八異生性、十九離欲、二十由受生煩惱。 隨眠有二十種者，一不定地隨眠、二定地隨眠、三隨自境隨眠、四隨他境隨眠、五被損隨眠、六未被損隨眠、七隨順隨眠、八不隨順隨眠、九具滿隨眠、十缺減隨眠、十一可害隨眠、十二不可害隨眠、十三增上隨眠、十四平等隨眠、十五微薄隨眠、十六有覺隨眠、十七無覺隨眠、十八生多苦隨眠、十九生少苦隨眠、二十不生苦隨眠。 煩惱所緣境有二十種者，一緣有事境、二緣無事境、三緣自相境、四緣共相境、五緣現見境、六緣不現見境、七緣外門境、八緣內門境、九緣自類煩惱境、十緣他類煩惱境、十一緣自境、十二緣他境、十三緣無境、十四緣有漏境、十五緣無漏境、十六緣有為境、十七緣無為境、十八緣自心分別境、十九緣憶念分別境、二十緣事相境。 麁重有二十種者，一性報麁重、二性煩惱麁重、三性業麁重、四煩惱障麁重、五所知障麁重、六定障麁重、七業障麁重、八報障麁重、九善障麁重、十不正尋思麁重、十一愁惱麁重、十二怖畏麁重、十三勞倦麁重、十四食麁重、十六婬欲麁重、十七大種乖違麁重、十八時分變異麁重、十九死麁重、二十遍行麁重。 又若略說，了知煩惱由五種相，謂自體相、因相、品類相、於境心亂相及果相。 上明諸使及煩惱等，與小乘名同而義異。 若小乘法，如所謂實將為有體。 若大乘初教，自性即空，但有名用，是名使及煩惱。 二異小乘門者，有二門：無明唯在直進教入位門攝。 一、十無明，謂初凡夫性無明、二依業等於諸眾生起邪行無明、三心遲若無明聞思修忘失無明、四微細煩惱行共生身見等無明、五下乘般涅槃無明、六麁相行無明、七微細相行無明、八於相作功用心無明、九於眾生利益事不用功用無明、十於眾法中不得自在無明，竝心迷不解，名曰無明。 二、有二十二無明：一法我分別無明、二惡道業無明、三微細犯過無明、四種種相業行無明、五欲愛無明、六具足聞持陀羅尼無明、七三摩跋提愛無明、八行法愛無明、九生死涅槃一向背取思惟無明、十方便所攝修習道品無明、十一證諸行法生起相續無明、十二相想數起無明、十三微細相行起無明、十四一向無相思惟方便無明、十五於無相觀作功用無明、十六相行自在無明、十七無量正說法無量名句味難答巧言自在陀羅尼無明、十八依四無礙解決疑生解無明、十九六神通慧無明、二十入微細祕密佛法無明、二十一於一切應知境微細著無明、二十二於一切應知境微細礙無明。 此二門煩惱，局在初教直進門中。 所以得知，由此二門煩惱遍在十地，不論使習麁細不同，當知即順十地終心頓斷惑義。 又依終教，煩惱有十六門：一有二無明，謂煩惱障、智障。 二又有二無明，謂惑智二障。 三有三障，謂皮、肉、心，三障亦名皮、膚、骨。 四有四障，謂闡提不信障、外道我執障、聲聞畏苦障、獨覺捨大悲障。 五有六弊障，謂六波羅蜜別所滅障。 六有八妄想，謂念妄想、不念妄想、念不念俱相違妄想、我妄想、我所妄想、自性妄想、差別妄想、攝受積聚妄想。 初三是皮煩惱、次二肉煩惱、次三心煩惱。 七有九煩惱，出《佛性論》，一隨眠貪欲、二隨眠嗔、三隨眠癡、四貪嗔癡等極重上心惑、五無明住地、六見諦所滅、七修習所滅、八不淨地惑、九淨地惑。 初四及第七修習所滅，皮煩惱為體； 第六見諦所滅，肉煩惱為體； 第五無明住地、第八不淨地惑、第九淨地惑，用心煩惱為體。 八有五住地惑，謂見一處住地、欲愛住地、色愛住地、有愛住地、無明住地。 諸惑所依名為住地。 見一處是肉煩惱，欲愛等三是皮煩惱，無明住地是心煩惱。

Regarding the twenty conditions of defilements: first, pleasure; second, suffering; third, neither suffering nor pleasure; fourth, desire; fifth, vitarka; sixth, contact; seventh, prior habituation; eighth, anusaya; ninth, not associating with good friends; tenth, not listening to the true Dharma; eleventh, improper attention; twelfth, lack of faith; thirteenth, indolence; fourteenth, loss of mindfulness; fifteenth, distraction; sixteenth, incorrect comprehension; seventeenth, defilement of heedlessness; eighteenth, pṛthagjanatva; nineteenth, freedom from desire; twentieth, defilements arisen from feeling. Regarding the twenty kinds of anusaya: first, anusaya of an unfixed level; second, anusaya of a fixed level; third, anusaya following one's own sphere; fourth, anusaya following another sphere; fifth, damaged anusaya; sixth, undamaged anusaya; seventh, compliant anusaya; eighth, non-compliant anusaya; ninth, complete anusaya; tenth, deficient anusaya; eleventh, destructible anusaya; twelfth, indestructible anusaya; thirteenth, intensified anusaya; fourteenth, equalized anusaya; fifteenth, attenuated anusaya; sixteenth, conscious anusaya; seventeenth, unconscious anusaya; eighteenth, anusaya producing much suffering; nineteenth, anusaya producing little suffering; twentieth, anusaya producing no suffering. Regarding the twenty objective spheres of defilements: first, an objective sphere with actual existent things; second, an objective sphere without actual existent things; third, an objective sphere of self-characteristics; fourth, an objective sphere of common characteristics; fifth, a currently visible objective sphere; sixth, a currently non-visible objective sphere; seventh, an outer-gate objective sphere; eighth, an inner-gate objective sphere; ninth, an objective sphere of defilements of one's own category; tenth, an objective sphere of defilements of other categories; eleventh, an objective sphere of one's own domain; twelfth, an objective sphere of another domain; thirteenth, an objective sphere of non-existence; fourteenth, an objective sphere with outflows; fifteenth, an objective sphere without outflows; sixteenth, a conditioned objective sphere; seventeenth, an unconditioned objective sphere; eighteenth, an objective sphere discriminated by one's own mind; nineteenth, an objective sphere discriminated by recollection; twentieth, an objective sphere of phenomenal characteristics. Regarding the twenty kinds of dauṣṭhulya: first, dauṣṭhulya of natural retribution; second, dauṣṭhulya of natural defilement; third, dauṣṭhulya of natural karma; fourth, dauṣṭhulya of the affliction obstacle; fifth, dauṣṭhulya of the cognitive obstacle; sixth, dauṣṭhulya of the absorption obstacle; seventh, dauṣṭhulya of the karmic obstacle; eighth, dauṣṭhulya of the retributive obstacle; ninth, dauṣṭhulya of the obstacle to wholesome roots; tenth, dauṣṭhulya of improper cogitation; eleventh, dauṣṭhulya of sorrow and distress; twelfth, dauṣṭhulya of fear; thirteenth, dauṣṭhulya of fatigue; fourteenth, dauṣṭhulya of food; sixteenth, dauṣṭhulya of sexual desire; seventeenth, dauṣṭhulya of discord among the great elements; eighteenth, dauṣṭhulya of seasonal mutation; nineteenth, dauṣṭhulya of death; twentieth, all-pervading dauṣṭhulya. Moreover, in brief, defilements are understood through five aspects: their self-nature aspect, causal aspect, category aspect, mental confusion with regard to the objective sphere aspect, and fruition aspect. The various proclivities, defilements, and so forth explained above share their names with the Hīnayāna, but their meanings differ. In the Hīnayāna Dharma, they are taken as real entities, possessing intrinsic substance. In the Mahāyāna initial teaching, their self-nature is inherently empty, having only names and functions—these are called proclivities and defilements. Second, regarding the approach distinct from the Hīnayāna, there are two gates: avidyā is subsumed solely under the gate of entering the stages in the teaching for direct progressors. First, the ten [kinds of] avidyā: first, avidyā of the ordinary worldling nature; second, avidyā of generating erroneous conduct toward sentient beings based on karma and so forth; third, avidyā of mental sluggishness and forgetfulness of hearing, reflection, and cultivation; fourth, avidyā of subtle operations of defilement arising together with the view of self, and so forth; fifth, avidyā of entering parinirvāṇa in the lower vehicle; sixth, avidyā of active engagement with coarse characteristics; seventh, avidyā of active engagement with subtle characteristics; eighth, avidyā of mental effort applied toward characteristics; ninth, avidyā of not applying effort to benefit sentient beings; tenth, avidyā of not attaining sovereignty in all dharmas; all of these are mental bewilderment without understanding, and are thus called avidyā. Second, there are twenty-two [kinds of] avidyā: first, avidyā of discriminating dharmas and self; second, avidyā of karma leading to evil destinies; third, avidyā of subtle transgressions; fourth, avidyā of various forms of karmic action; fifth, avidyā of sensual desire; sixth, avidyā of fully hearing and retaining dhāraṇīs; seventh, avidyā of attachment to samāpatti; eighth, avidyā of attachment to the practice of dharmas; ninth, avidyā of one-sided aversion to saṃsāra and grasp of nirvāṇa in reflection; tenth, avidyā of cultivating the bodhipakkhiyā-dhammā subsumed by skillful means; eleventh, avidyā of realizing the arising and continuity of all conditioned dharmas; twelfth, avidyā of frequent arising of conception of characteristics; thirteenth, avidyā of subtle actions of characteristics arising; fourteenth, avidyā of the skillful means of one-sided contemplation of the signless; fifteenth, avidyā of applying effort to signless contemplation; sixteenth, avidyā of sovereignty over actions with characteristics; seventeenth, avidyā of dhāraṇī with sovereignty over skillful speech that is difficult to answer, with immeasurable correct exposition of Dharma and immeasurable words, phrases, and syllables; eighteenth, avidyā of relying on the four unhindered cognitions to resolve doubts and generate understanding; nineteenth, avidyā of the wisdom of the six abhijñās; twentieth, avidyā of entering the subtle and esoteric Buddhadharma; twenty-first, avidyā of subtle attachment to all knowable spheres; twenty-second, avidyā of subtle hindrance regarding all knowable spheres. These two gates of defilements are restricted to the gate of direct progress in the initial teaching. How is this known? Because these two gates of defilements pervade the ten bhūmis without distinguishing coarse from subtle proclivities and habit energies, one should know that this accords with the meaning of the sudden severance of delusions at the final mind of the ten bhūmis. Furthermore, according to the final teaching, there are sixteen gates of defilements: First, there are two kinds of avidyā, namely the affliction obstacle and the cognitive obstacle. Second, there are another two kinds of avidyā, namely the two obstacles of delusion and cognition. Third, there are the three obstacles: skin, flesh, and marrow; the three obstacles are also called outer skin, flesh, and bone. Fourth, there are the four obstacles: the icchantika's obstacle of lack of faith, the non-Buddhist's obstacle of self-grasping, the śrāvaka's obstacle of fearing suffering, and the pratyekabuddha's obstacle of abandoning great compassion. Fifth, there are the six obstacles of blemishes, namely the obstacles individually eliminated by the six pāramitās. Sixth, there are the eight false discriminations: the false discrimination of mindfulness, the false discrimination of non-mindfulness, the false discrimination of mutually conflicting mindfulness and non-mindfulness, the false discrimination of self, the false discrimination of mine, the false discrimination of self-nature, the false discrimination of difference, and the false discrimination of grasping and accumulation. The first three are skin defilements, the middle two are flesh defilements, and the final three are marrow defilements. Seventh, there are the nine defilements, taught in the Treatise on Buddha-Nature: first, dormant greed; second, dormant anger; third, dormant delusion; fourth, the extremely heavy manifest delusions of greed, anger, delusion, and so forth; fifth, the ground of dwelling of avidyā; sixth, those eliminated by seeing the truth; seventh, those eliminated by cultivation; eighth, delusions of the impure stages; ninth, delusions of the pure stages. The first four and the seventh (those eliminated by cultivation) have the skin defilements as their substance; the sixth (those eliminated by seeing the truth) has the flesh defilements as its substance; the fifth (the ground of dwelling of avidyā), the eighth (delusions of the impure stages), and the ninth (delusions of the pure stages) have the marrow defilements as their substance. Eighth, there are the delusions of the five grounds of dwelling: the ground of dwelling of views unified in one place, the ground of dwelling of desire-attachment, the ground of dwelling of form-attachment, the ground of dwelling of existence-attachment, and the ground of dwelling of avidyā. That upon which all delusions depend is called a ground of dwelling. Views unified in one place are flesh defilements; the three including desire-attachment are skin defilements; the ground of dwelling of avidyā is a marrow defilement.