華嚴經內章門等雜孔目章 3.78

English (machine translation) 3.78

Language: English

3.78.1

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.

3.78.2

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.

3.78.3

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.

3.78.4

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.

Linked texts (1)

華嚴經內章門等雜孔目章 — Classical Chinese