華嚴經內章門等雜孔目章 3.78.3

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.