釋禪波羅蜜次第法門 4.6

4.6

Now, explaining the first, the number of afflictions: Regarding afflictions, the Nirvāṇa Sūtra says: 'Afflictions are precisely unwholesome dharmas.' If we were to discuss unwholesome dharmas fully, their names and numbers would be multitudinous. Now, we briefly rely on the expansion and contraction of five kinds of unwholesome and evil dharmas to distinguish their numbers. The five kinds of unwholesome dharmas are: first, the unwholesome dharma of vitarka and vicāra; second, the unwholesome dharma of covetous desire; third, the unwholesome dharma of anger and ill will; fourth, the unwholesome dharma of delusion; fifth, the unwholesome dharma of evil karma. If expanded, there are 84,000; discussing their root, they are nothing more than the three poisons and their equal combination. If we combine the five unwholesome dharmas into four divisions of afflictions, the three poisons keep their original [nature] and return to being three divisions, all belonging to habitual causes; vitarka-vicāra and path-obstructing evil karma—these two unwholesome [dharmas]—are combined into one division. Why is this? Vitarka and vicāra arise carrying the three divisions of afflictions and can also be said to be the equal combination of habitual causes. Path-obstructing evil karma belongs to the equal combination of retributive causes. Discussing habitual [causes] and retributive [causes] together, they are only spoken of as one equal combination. Therefore, if the five kinds of unwholesome dharmas are spoken of collectively for the time being, there are only four divisions; when expanded and discussed, they become 84,000. As explained in the Mahāyāna Treatise: 'Covetous desire afflictions are fully 21,000; anger and ill-will afflictions are fully 21,000; delusion afflictions are fully 21,000; equal-combination afflictions are fully 21,000. The four divisions of afflictions together produce 84,000 defilements of toil. Countering these, the Buddha taught 84,000 Dharma gates as remedies.' Now, explaining from the middle, we therefore only rely on the five kinds of unwholesome, evil dharmas to distinguish the marks of the manifestation of unwholesome dispositions. Why is this? Above, the manifestation of wholesome dispositions was already differentiated in terms of five kinds; now, in clarifying the manifestation of unwholesome dispositions, how could we not distinguish them based on the five unwholesome dharmas? In this way, medicines and diseases correspond to one another, and the marks of dharmas match evenly. If a practitioner wishes to cultivate dhyāna-concentration, they must distinguish them skillfully.