華嚴經內章門等雜孔目章 3.78.4

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.