止觀輔行傳弘決 4.30

4.30

「貪欲蓋起」下，次辨蓋相。初貪欲中云「開結使門」，九結與八十八使並因欲入，以思香故通結使入。香為能通，名結使門。又云：結使即門名結使門，以能使行者至惡道故。銜命曰使，為結所使故也。「三世九惱」者，文通列三，謂一惱我、二惱我親、三讚我怨。三世各爾，故合為九。問：過去已去、未來未至，云何名惱？答：惱雖過未，境實現在，與時相值則生於惱，及以過去曾惱於我。若離瞋者，雖有惱境，惱心不生。如釋提婆那以偈問佛：「何物殺安隱？何物殺無憂？何物毒之根，吞滅一切善？」佛答：「殺瞋則安隱，殺瞋則無憂。瞋為毒之根，吞滅一切善。」「眠名增心數法」者，此中總說睡眠之法，能令心數增長不息。彼《俱舍》中約法相者云「睡眠遍不違，若有皆增一，以通三性故」也。善心所有二十二法俱起，十大地、十大善地及尋伺，有時增惡作。不善心所有二十，謂大地十、大煩惱地六、大不善二、尋伺二、四煩惱忿等。惡作二十一，有覆有十八、無覆許十二。如前心品中，若有皆增一。《薩遮尼乾經》云「若人多睡眠」等二行偈，具如今文。「釋論云」者，《大論》總有八偈（云云）。《大經》云「如人喜眠，眠則滋多。」掉悔蓋相者，掉，動也。掉之為法，破出家心，攝猶不定，況更掉散。《大論》十九偈曰「汝已剃頭著袈裟，執持瓦鉢行乞食，云何樂著戲論法，放逸縱恣失法利？」《薩遮經》云「戲論垢染心，心不住三昧，為智者所訶，行者不解脫。欲得速利益，應離諸放逸。」論云「所言悔者二種，一掉後生悔、二如重罪人常懷怖畏。悔箭入心，堅不可拔。」今亦具二，初文即初意。次「若人」下，即第二意。故《大論》十九云「若人有二種，應作而不作，不應作而作，是則愚人相。不以悔心故，不作而能作。諸惡事已作，不能令不作。」初句總標，次三句初意，次四句第二意。故《寶積經》中有菩薩得宿命智，知億多劫所作重罪，以憂悔故不證無生。時文殊師利知其念已，於大眾中把刀害佛。佛言：「若欲害我，為善害我。」文殊白佛：「云何名為若欲害我為善害我？」佛因廣說一切諸法皆如幻化，若能如是，是善害我。菩薩由是照知宿罪皆如幻化，得無生忍。疑中言「猶豫」者，是不決之總名。猶者，《爾雅》云「如麂善登木。」《尸子》言「五尺大犬曰猶。」《說文》云「隴右謂犬子為猶，亦貜屬。」言此犬子，或隨人行時前後不定，故名猶豫。疑雖有過，然須思擇。於自身心決不應疑，師法二疑須曉其時。若未入三昧來，於此二法若不疑者，或當復雜邪師邪法，故應熟疑善思擇之。疑為解津，此之謂也。師法已正依法修行，爾時三疑永須棄捨。

Under 'When the hindrance of sensual desire arises...', next is distinguishing the marks of the hindrances. First, within sensual desire, it says 'opening the gate of fetters and drives': the nine fetters and eighty-eight drives all enter due to desire; because one longs for fragrance, it opens the way for fetters and drives to enter. Fragrance is what enables passage, so it is named the gate of fetters and drives. Alternatively: the fetters and drives are themselves the gate, hence named the gate of fetters and drives, because they can drive the practitioner to the evil destinies. To bear orders is called an envoy (drive); it is because one is driven by the fetters. Regarding 'nine grounds of vexation across the three times': the text comprehensively lists three, namely: first, vexing me; second, vexing those dear to me; third, praising my enemies. Each of the three times is like this, so combined they make nine. Question: The past has already gone, and the future has not yet arrived; how can they be called vexation? Answer: Although the vexation is in past or future, the object is actually present; when encountering it in time, vexation arises, as well as [the thought] that someone vexed me in the past. If one is free from ill will, although an object of vexation exists, the vexed mind does not arise. Just as Śakra Devendra asked the Buddha in verse: 'What thing, when killed, brings peace? What thing, when killed, brings sorrowlessness? What is the root of poison that swallows and destroys all good?' The Buddha replied: 'Killing anger brings peace; killing anger brings sorrowlessness. Anger is the root of poison that swallows and destroys all good.' Regarding 'sleep is named an increasing mental factor': this generally explains that the dharma of sleep causes mental factors to multiply unceasingly. Regarding dharma-characteristics in the Abhidharmakośa, it says: 'Sleep is pervasive and not in conflict; if present, it always increases by one, because it is common to the three natures.' Wholesome mental factors have twenty-two dharmas arising together: the ten universal mental factors, the ten universal wholesome mental factors, plus investigation and analysis; sometimes remorse is added. Unwholesome mental factors have twenty: namely, the ten universal mental factors, the six universal defilements, the two universal unwholesome factors, the two of investigation and analysis, and the four defilements of anger and so forth. Remorse is twenty-one; defiled has eighteen, and undefined allows twelve. As in the preceding category of mind, if present, it always increases by one. The Satyaka-nirgrantha Sūtra says, 'If a person sleeps much...' and so forth, two lines of verse, exactly as in the present text. Regarding 'The treatise says': the Dazhidulun has eight verses in total (and so forth). The Great Sūtra says: 'Just as a person who enjoys sleep finds sleep growing increasingly abundant.' As for the marks of the hindrance of restlessness and remorse: restlessness is agitation. As a dharma, restlessness destroys the mind of leaving the household life; even when gathered, it is still unsettled, so how much more when it is further restless and scattered! Dazhidulun, chapter nineteen, verses state: 'You have already shaved your head and donned the kāṣāya, holding an earthenware bowl and going begging for food. Why do you enjoy clinging to dharmas of frivolous discourse, being heedless and self-indulgent, losing the benefit of the Dharma?' The Satyaka Sūtra says: 'A mind defiled by frivolous discourse does not dwell in samādhi; rebuked by the wise, the practitioner does not attain liberation. Desiring to obtain swift benefit, one should abandon all heedlessness.' The treatise says: 'What is called remorse is of two kinds: first, remorse arising after restlessness; second, like a person guilty of grave offenses, constantly harboring fear and dread, the arrow of remorse penetrates the heart, firmly stuck and unextractable.' Here both are also present: the initial text is the first meaning. Next, under 'If a person...', this is the second meaning. Thus the Dazhidulun, chapter nineteen, says: 'If a person is of two kinds: not doing what should be done, and doing what should not be done—such are the marks of a foolish person. Because of a mind of remorse, one cannot do what was not done; when bad deeds have already been done, one cannot make them undone.' The first line generally indicates; the next three lines give the first meaning; the next four lines give the second meaning. Therefore, in the Ratnakūṭa Sūtra, there is a bodhisattva who attained knowledge of past lives and knew the grave sins he had committed over billions of kalpas; because of sorrow and remorse, he did not realize the non-arising [of dharmas]. At that time, Mañjuśrī knew his thought, and among the great assembly, held a sword to slay the Buddha. The Buddha said: 'If you wish to slay me, slay me well.' Mañjuśrī addressed the Buddha: 'What is meant by: if you wish to slay me, slay me well?' Thereupon the Buddha extensively taught that all dharmas are like illusions and transformations; if one can be like this, that is slaying me well. From this, the bodhisattva clearly understood that his past sins were all like illusions and transformations, and attained the endurance of the non-arising of dharmas. In doubt, the word 'hesitation' is a general term for irresolution. 'You' [hesitant], according to the Erya, says: 'Like a muntjac, skilled in climbing trees.' Shizi says: 'A large dog of five feet is called a you.' The Shuowen says: 'In Longyou, a dog puppy is called a you, also belonging to the baboon family.' It says that when this puppy follows a person walking, it moves back and forth indecisively, hence called youyu (hesitation). Although doubt is a fault, one must still reflect and investigate. Toward one's own body and mind, one definitely should not doubt; regarding the two doubts toward master and Dharma, one must understand their proper timing. Before one has entered samādhi, if one does not doubt with regard to these two dharmas, one might mix with false teachers and false teachings; therefore, one should thoroughly doubt and skillfully reflect upon them. 'Doubt is the ford to understanding'—this is what it means. Once teacher and Dharma are verified as correct, and one practices according to the Dharma, at that time the three doubts must be abandoned forever.