法界次第初門 1.137

1.137

次名、色、陰、入、界及我等十六而辨見、愛者，若迷此假、實二法，則倒想紛然，故三界流轉無際，皆是煩惱使之然也。若論煩惱根本，不出見、愛，枝派分別則科目甚多，所謂三毒、五蓋、十使、九十八煩惱、八萬四千乃至塵沙等數。此諸科目雖數有多少，而同是煩惱潤生之力，體無殊別，但教門善巧，乃約增減之數而制立之。故《纓絡經》云：「見著二法迷法界色、心，廣起一切三界煩惱。」通名煩惱者，煩以喧煩為義、惱以逼亂為義，能喧煩之法，逼亂行者心神，致使真明不得開發，故名煩惱也。

Next, the reason why views and craving are distinguished after nāmarūpa, the skandhas, āyatanas, and dhātus, as well as the sixteen [notions] of self and so forth, is that if one is confused about these two classes of dharmas—the designated and the real—inverted thoughts will arise in profusion, and the boundless transmigration across the three realms is entirely driven by afflictions. If we discuss the roots of affliction, they do not exceed views and craving; when divided into branches, the categories are extremely numerous, namely the three poisons, the five hindrances, the ten anuśayas, the ninety-eight afflictions, eighty-four thousand, and up to counts as many as dust and sands. Although these categories vary in number, they are identically the power of afflictions that moistens rebirth; their essence has no distinction. It is merely that the skillful methods of the teachings establish them according to an increase or decrease in numbers. Therefore, the Yingluo jing states: 'The two dharmas of views and attachment confuse the form and mind of the dharmadhātu, widely generating all the afflictions of the three realms.' They are collectively called 'afflictions' (kleśa) because fan means vexing disturbance and nao means oppressive turbulence; dharmas that can cause vexing disturbance and oppressively agitate a practitioner's mind-spirit, preventing the true illumination from unfolding, are therefore called afflictions.