止觀輔行傳弘決 6.2

6.2

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.