華嚴經內章門等雜孔目章 3.78.4

3.78.4

九有十三煩惱，謂七見六著。 七見者，一邪見、二我見、三常見、四斷見、五戒盜見、六果盜見、七疑見。 見一切處故說見。 六著心者，一貪、二愛、三嗔、四癡、五欲、六慢。 於法界中一切時起一切煩惱，以十三為本，無明與十三作本，於法界中別為三界報。 問：十三煩惱既無法執，因何不入共小乘義？ 答：經意欲明十三惑從無明生，能生諸業，欲定無明住地是其因義故，不入共小乘攝。 十有八倒，謂常、樂、我、淨、無常、無樂、無我、無淨。 四倒障聲聞，八倒障菩薩。 十一有四謗，謂增益謗、損減謗、相違謗、戲論謗。 十二有五散亂：一自性散亂，謂五識； 二外散亂，謂意馳動於外塵； 三內散亂，謂心高下及噉味等； 四麁重散亂，謂計我我所等； 五思惟散亂，謂捨大乘，思惟小乘。 初二未得令不得，第三已得令退，第四令不得解脫，第五令不得無上菩提。 十三有二煩惱，謂隨眠煩惱、上心煩惱。 十四又有三倒，謂想倒、見倒、心倒。 十五有十二妄想，謂言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。 此妄想三煩惱，謂皮、肉、心，所以知之。 故經云「是名妄想自性分別通相。 」故得知也，如《楞伽經》說。 十六有八萬四千塵勞煩惱。 上十六門煩惱，義當熟教，分亦得通初教中直進教說。 若在直進教，其體即空，名為煩惱。 若在終教說，其體即如，名為煩惱。 若一乘教所目，即屬一乘。 若據別教說，即一一煩惱皆無量。 是故使等煩惱是稠林義。 何以故？ 以普賢文中一嗔心能障百千法門等故。 餘義如別章。

Ninth, there are the thirteen defilements, namely the seven views and the six attachments. As for the seven views: first, wrong view; second, view of self; third, view of eternalism; fourth, view of annihilationism; fifth, view of moralistic clinging; sixth, view of clinging to fruitions; seventh, view of doubt. Because they see everywhere, they are called views. As for the six attaching minds: first, greed; second, love; third, anger; fourth, delusion; fifth, desire; sixth, pride. All defilements arising in all times within the dharmadhātu take these thirteen as their basis; avidyā acts as the basis for these thirteen, distinctly producing retributions in the three realms within the dharmadhātu. Question: Since the thirteen defilements do not include attachment to dharmas, why are they not subsumed under the shared Hīnayāna meaning? Answer: The intent of the sūtra is to explain that the thirteen delusions arise from avidyā and can generate all karmas; it is to establish the ground of dwelling of avidyā as their cause that they are not subsumed under what is shared with the Hīnayāna. Tenth, there are the eight inversions: permanence, pleasure, self, purity, impermanence, non-pleasure, non-self, and non-purity. Four inversions obstruct śrāvakas, and eight inversions obstruct bodhisattvas. Eleventh, there are the four slanders: slander by exaggeration, slander by deprecation, slander by contradiction, and slander by prapañca. Twelfth, there are the five distractions: first, natural distraction, namely the five consciousnesses; second, external distraction, namely the mind racing toward external sense objects; third, internal distraction, namely mental elevation and depression, relishing, and so forth; fourth, dauṣṭhulya distraction, namely conceptualizing self and mine, and so forth; fifth, reflective distraction, namely abandoning the Mahāyāna and reflecting on the Hīnayāna. The first two prevent attainment of what has not been attained; the third causes regression from what has been attained; the fourth prevents attainment of liberation; the fifth prevents attainment of anuttara-bodhi. Thirteenth, there are two defilements: dormant defilements and manifest defilements. Fourteenth, there are also three inversions: conceptual inversion, view inversion, and mental inversion. Fifteenth, there are the twelve false discriminations: false discrimination of verbal expression, false discrimination of expressed objects, false discrimination of characteristics, false discrimination of benefits, false discrimination of self-nature, false discrimination of cause, false discrimination of views, false discrimination of accomplishment, false discrimination of arising, false discrimination of non-arising, false discrimination of continuity, and false discrimination of binding and non-binding. These false discriminations are the three defilements of skin, flesh, and marrow; this is how it is known. Hence the sūtra states: 'These are called the common characteristics of the discrimination of the self-nature of false discrimination.' Thus it can be known, as taught in the Laṅkāvatāra Sūtra. Sixteenth, there are the eighty-four thousand defilements of dust and toil. The above sixteen gates of defilements correspond in meaning to the mature teaching, and in part also extend to the exposition of the teaching for direct progressors within the initial teaching. If considered in the teaching for direct progressors, their substance is empty, and they are called defilements. If explained in the final teaching, their substance is Thusness, and they are called defilements. If designated by the Ekayāna teaching, they belong to the Ekayāna. If explained according to the distinct teaching, every single defilement is immeasurable. Therefore, proclivities and other defilements have the meaning of a dense forest. Why is this? Because in the text of Samantabhadra, a single angry thought can obstruct hundreds of thousands of Dharma gates, and so forth. Other meanings are as explained in separate chapters.