摩訶止觀 6.4

6.4

稱「思惟」者，從解得名。初觀真淺猶有事障，後重慮真此惑即除，故名「思惟惑」也。數人云：「欲界為貪，上界名愛。」《成論》人難此語：「上界有味禪貪，下界有欲愛，愛、貪俱通，何意偏判？若言下界貪重，上界貪輕，貪輕可非貪耶？」此亦是一並，但佛有時對緣別說，假名無定，豈可一例？但令召得煩惱即須破除，何勞諍於貪、愛？譬如除糞，唯以却穢為先，分別非急。入道要在方便，名相傍耳。若欲委知，《毘曇》、《成論》備悉明之，可往彼尋。空假之觀，今所論也。

They are called '[delusions of] thought' because their name is derived from their resolution. When one first contemplates the true, it is shallow, and there are still obstacles regarding phenomena; later, when one re-reflects on the true, these delusions are eliminated; hence they are called 'delusions of thought'. Those of the Abhidharma school say: 'In the desire realm it is greed, while in the higher realms it is called attachment.' Those of the Tattvasiddhi school challenge this statement: 'In the higher realms there is greed that relishes dhyāna, and in the lower realm there is desire-attachment. Both attachment and greed apply to both; why make a one-sided distinction? If one says greed is heavy in the lower realm and light in the higher realms, can light greed be non-greed?' This is also an objection. However, the Buddha spoke differently depending on conditions; provisional designations are not fixed, so how could they be forced into a single rule? One need only name and identify the afflictions and then destroy them; why labor over disputes between greed and attachment? It is like removing dung: the only priority is to cast out the filth; making fine distinctions is not urgent. The essential point in entering the path lies in expedients; names and characteristics are secondary. If one wishes to know in detail, the Abhidharma and Tattvasiddhi explain it fully; one may look there. Contemplating emptiness and the provisional is what is discussed here.