華嚴經內章門等雜孔目章 3.78.1

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.