觀心論疏 4.18

4.18

二破思假惑者，就思惑為二：一明思惑過，二明觀法。思惑者，欲界貪瞋癡慢，上二界通除瞋，各三，合三界有十。欲界地思有九品，色無色八禪，一禪有九品，是則三界九地九九八十一品思惑。重慮所斷故名為思。然三果為之所惑，況於凡也！經云「貪狼於財色，坐之不得道」，又云「一念起瞋，障千法明門」，《淨名》云「從癡有愛則我病生」，故經云「今我病者，皆從前世妄想諸煩惱生」，即貪愛無明為本也。由無明故，則有諸行、識、名色、六入、觸、受、愛、取、有、生，則十二因緣流轉六道妄縈毒苦。五因為集諦，七果為苦諦，如是從十二因緣出三道四倒八苦六弊，八萬四千皆從三毒而生。三毒十使潤三業，遍造十惡眾多重罪，是則思惑覆障行人，理觀何由得發？故須破也。然皆是忘惑，皆以無明為本。一切受、生莫不無明為始，是則界外五位之惑，無明為根。經云「無明之體本自不有，妄想因緣和合而有」，斯則無明之本虛而不實，況一切諸惑何得不虛？三界果報豈應是實？是則無明之源本自不生，亦無今之可滅，本性清淨，生死即涅槃也。何緣而起妄惑滅耶？

Second, concerning refuting provisional delusions of inclination, there are two parts regarding delusions of inclination: first, explaining the faults of delusions of inclination; second, explaining the contemplation method. As for delusions of inclination, there are greed, anger, ignorance, and arrogance in the desire realm, while the upper two realms universally exclude anger, having three each; combined across the three realms, there are ten. The ground of the desire realm has nine grades of inclination; the eight dhyānas of the form and formless realms have nine grades per dhyāna; thus across the nine grounds of the three realms, there are nine times nine, or eighty-one grades of delusions of inclination. Because they are severed through repeated contemplation, they are called "inclination." Yet even the three fruits are deluded by them, how much more so ordinary mortals! A sūtra states: "Greedy like a wolf for wealth and sex, sitting therein one does not attain the Way." It also states: "When a single thought of anger arises, it blocks a thousand gateways to the illumination of dharmas." The Vimalakīrtinirdeśa states: "From ignorance there is craving, and thus my illness arises." Therefore a sūtra states: "My illness now all arises from the afflictions of false conceptualization in past lives," which means that greedy craving and ignorance are the root. Due to ignorance, there are conditioned formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, and birth; thus the twelve links of dependent origination revolve in the six destinies, falsely entangled in poisonous suffering. The five causes are the truth of accumulation, and the seven fruits are the truth of suffering; thus from the twelve links of dependent origination arise the three paths, the four inversions, the eight sufferings, and the six obscurations; the eighty-four thousand [afflictions] are all born from the three poisons. The three poisons and ten afflictions moisten the three karmas, universally producing the ten non-virtues and numerous grave offenses; thus delusions of inclination cover and obstruct the practitioner, so how could the contemplation of principle arise? Therefore they must be refuted. Yet these are all deluded forgetfulness, and all take ignorance as their root. Every feeling and birth begins with ignorance; thus, for the delusions of the five positions beyond the realms, ignorance is the root. A sūtra states: "The substance of ignorance originally does not exist; it exists through the concourse of false conceptualization and conditions." Thus the root of ignorance is empty and not real, how much less could all the various delusions not be empty? How could the fruitional retributions of the three realms be real? Thus the source of ignorance is originally unarisen, nor is there anything to be extinguished now; its original nature is pure, and saṃsāra is nirvāṇa. By what condition could false delusion arise and be extinguished?