止觀輔行傳弘決 6.2

6.2

次明破思假，初列思假名。云「亦名正三毒」者，思惑有四，慢入癡攝，故但云三。一非背使、二非習氣，故名為正。「歷三」下，頭數也。「三界九地」下，品數也。欲四上二各三，上界無瞋，故三界但十。欲界六天、地獄、洲異，同是散地，故但為一。四禪合處，大意亦爾。無色無處，由生有四。言「九品」者，以智斷惑，智分分明、惑漸漸盡，何啻有九，立教判果且略為九。如判往生，據行優劣，何啻九品，亦為接凡大略而說。「皆能」等者，明惑功能。於未斷位一一皆能與力潤生，隨其何果斷盡不生。「初果七反」者，與見辨異。極至於七，定不至八，故名七反。不必一切盡至於七，故《楞伽》第三云「下者至七，中者三五，上者即生入般涅槃。」《成論》云「於七世中無漏智熟；如服酥法七日病銷；如迦羅邏等七日一變；如親族法限至七代；如七步蛇四大力故行至七步，蛇毒力故不至八步。惑力至七，道力非八。」《婆沙》云「應云十四，何故云七？答：中有本有數不出七，故但云七。又七處生故，人及六天。又修七道故、斷七使故。言七使者，一欲愛、二恚、三有愛、四慢、五無明、六見、七疑。又總論生，應云七人、七天、十四中有，合二十八生。且依前說，不出七故，故但云七。」「如燈滅方盛」者，如前隨自意中引《出曜經》。「雖復有欲」等者，道共戒力性離邪行，他境自妻一切不犯，以於自妻亦離非時非處等故。蟲常任運離刃四寸。已斷見惑得人空智，雖有事中獨頭相應，了法從緣不計性實，以於三毒無邪曰正，雖能潤生不招四趣。「不同」下，簡異見惑。見是著心隨境生著，以能造四趣因故。故正三毒在於具縛聖者身中，非但不為四趣作因，起亦離合有取有捨，故不同見瀾漫生著。「稱思惟」下，釋名也。此惑因於重慮思惟方能斷故，故名思惟。「數人」下，明二部同異。《成論》難數人者，初以上貪下愛相對並難。次「若言」下，以名異義同為難，不應輕重而分貪愛。言「一並」者，準彼論師，復應更以瞋恚為並。上界既以輕貪名愛，何不上界輕瞋名恚，而言上界不行恚耶？故彼《阿毘曇．心使品》中，亦列七使，如前所列，唯改第一名貪。此之七使，界行分別有九十八。貪、恚二使界種分別各有五使，謂欲界五部各有一故（貪不通上）。愛以界種分別有十，謂上二界五部各五（愛不通下）。慢及無明界種分別各有十五，謂三界五部各一故也。見使種有五，謂五利也。四諦分別合有十二，謂苦下具五、集滅各一、道下有三，合有十二，三界合三十六。疑，四諦各一，三界有十二。都成九十八。以明貪愛上下互不相通，故招論師二並難也。「但佛有時」下，和通。「但令」下，明立名之意。為令識境，何勞苦諍。舉譬示本論、結本意，並如文。

Next, explaining the refutation of the provisionality of thought [delusion]: first, listing the names of the provisionality of thought. The text says: 'It is also called the primary three poisons.' Because there are four delusions of thought, and arrogance is subsumed under delusion, it only says three. First, they are not underlying defilements that run contrary [to views]; second, they are not residual habit energies; hence they are called 'primary'. From 'tracing through the three [realms]' downward, it gives the number of items. From 'nine stages of the three realms' downward, it gives the number of grades. The desire [realm has] four, and the upper two [realms have] three each; in the upper realms there is no hatred, so in the three realms there are only ten. The six heavens, the hells, and the different continents of the desire realm are alike in being distracted stages, so they make only one. The combination of places in the four dhyānas is broadly similar in meaning. The formless [realm] has no spatial locations; its four are based on births. As for 'nine grades': when severing delusions by means of wisdom, as wisdom becomes distinctly clear, delusions are gradually eliminated—how could there be only nine? In establishing teachings and determining fruits, they are provisionally summarized as nine. Just as in determining rebirth [in the Pure Land], based on the superior and inferior qualities of practice, how could there be only nine grades? It is likewise broadly stated to accommodate ordinary beings. 'They can all...', etc., clarifies the function of the delusions. In the unsevered stage, each and every one can provide the force to moisten birth; according to whichever fruit severs them completely, birth does not arise. 'For the first fruit, seven returns' distinguishes it from [the delusions of] views. Reaching at most to seven, it definitely does not reach eight, hence called 'seven returns'. It is not that all necessarily reach up to seven; thus the third fascicle of the Laṅkāvatāra says: 'The lowest reach seven; the middling, three to five; the superior enter parinirvāṇa in that very life.' The Tattvasiddhi-śāstra says: 'Within seven lifetimes, untainted wisdom matures; just as with the method of consuming ghee, after seven days the illness is dispelled; just as the kalala and so forth transform every seven days; just as the customs of kin are limited to seven generations; just as the seven-pace snake, due to the power of the four great elements, travels up to seven paces, but due to the power of the snake's venom does not reach eight paces. The force of delusion reaches up to seven; the force of the path is not eight.' The Vibhāṣā says: 'It should say fourteen; why does it say seven? Answer: The intermediate existence and the fundamental existence do not exceed the count of seven, so it only says seven. Furthermore, because of being born in seven places: humans and the six heavens. Furthermore, because of practicing seven paths and severing seven underlying defilements. The seven underlying defilements are: first, desire-attachment; second, hatred; third, existence-attachment; fourth, arrogance; fifth, ignorance; sixth, views; seventh, doubt. Furthermore, discussing births comprehensively, one should say seven human, seven heavenly, and fourteen intermediate existences, totaling twenty-eight births. Provisionally following the former explanation, since they do not exceed seven, it only says seven.' 'Like a lamp flaring up just as it goes out' is as previously cited from the Udānavarga in the section on the self-directed [samādhi]. 'Although there is still desire...', etc.: by the power of the path-concomitant precepts, one is naturally free from sexual misconduct; with regard to another's partner or one's own wife, one never violates at all, because even with one's own wife one is free from improper times, improper places, and so forth. Insects spontaneously remain four inches away from [their] blades. Having already severed the delusion of views and attained the wisdom of the emptiness of persons, although within worldly affairs isolated [defilements] or concurrent [defilements] arise, they comprehend that phenomena arise from conditions and do not grasp at an intrinsic reality; because there is no perversity with respect to the three poisons, they are called 'primary'; although they can moisten birth, they do not incur the four destinies. From 'Unlike...' downward, it distinguishes them from the delusion of views. Views are an adhering mind, producing attachments in accordance with objects, because they can create the causes for the four destinies. Therefore, when the primary three poisons exist in the bodies of sages who are fully bound [by thought delusions], not only do they not act as causes for the four destinies, but in their arising there is also separation and combination, grasping and discarding; thus they are not like views, which give rise to attachment in an unrestrained overflow. From 'Termed thought...', downward, explains the name. Because this delusion can only be severed through repeated contemplation and thought, it is called 'thought'. From 'The Abhidharma masters...', downward, clarifies the agreements and differences between the two schools. In the Tattvasiddhi-śāstra's critique of the Abhidharma masters: first, it presents parallel challenges opposing upper-realm lust (tan) and lower-realm attachment (ai). Next, from 'If one says...', downward, it challenges on the grounds of different names sharing the same meaning, [arguing that] one should not distinguish lust and attachment based on lightness and heaviness. The phrase 'one parallel challenge' means that according to that treatise master, one should further present an objection based on hatred. Since the upper realms take light lust and name it attachment, why not take light hatred in the upper realms and name it resentment, rather than saying that resentment does not operate in the upper realms? Thus in their Abhidharma, in the 'Chapter on Mental Underlying Defilements', they also list seven underlying defilements, as listed before, only changing the first to be named 'lust'. These seven underlying defilements, when differentiated by realm and practice, number ninety-eight. The two underlying defilements of lust and hatred, when differentiated by realm and category, have five underlying defilements each, meaning that the five categories of the desire realm each have one (lust does not extend to the upper realms). Attachment, when differentiated by realm and category, has ten, meaning that the five categories of the upper two realms have five each (attachment does not extend to the lower realm). Arrogance and ignorance, when differentiated by realm and category, each have fifteen, meaning that each of the five categories in the three realms has one. There are five categories of the underlying defilement of views, namely the five sharp [views]. Differentiated by the four truths, there are twelve in total: under suffering there are all five, under accumulation and cessation there is one each, and under the path there are three, totaling twelve, and thirty-six for the three realms combined. Doubt has one under each of the four truths, making twelve in the three realms. All together they make ninety-eight. Because they explain that lust and attachment do not interpenetrate above and below, they provoked the treatise master's two parallel objections. From 'However, the Buddha at times...', downward, harmonizes them. From 'It is merely to make...', downward, explains the intention behind establishing the names. It is to make one recognize the object; why labor over bitter disputation? Adducing similes to show the root treatise and concluding with the original intention are both as found in the text.