[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 3.78 # 華嚴經內章門等雜孔目章 3.78 華嚴經內章門等雜孔目章 3.78 - **Language:** Classical Chinese ### [3.78.1](https://indike.org/pramana/in.bauddha.taisho.1870.3.78.1) 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. > — English (machine translation) (machine translation) ### [3.78.2](https://indike.org/pramana/in.bauddha.taisho.1870.3.78.2) 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. > — English (machine translation) (machine translation) ### [3.78.3](https://indike.org/pramana/in.bauddha.taisho.1870.3.78.3) 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. > — English (machine translation) (machine translation) ### [3.78.4](https://indike.org/pramana/in.bauddha.taisho.1870.3.78.4) 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. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.3.78.1) — English, machine translation ## Linked texts (5) - [顯揚聖教論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.prakaranaryavacasastra*zh-xuanzang.19.8) — Classical Chinese - [阿毘曇毘婆沙論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.sarvastivada.jnanaprasthana!abhidharmavibhasasastra*zh-futuobamo.27.65) — Classical Chinese - [楞伽阿跋多羅寶經註解](https://indike.org/pramana/in.bauddha.taisho.1789.2.249) — Classical Chinese - [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732.4.18) — Classical Chinese - [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866.3.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.3.78](https://indike.org/pramana/in.bauddha.taisho.1870.3.78) · Pramāṇa