法界次第初門 1.157

1.157

次五蓋而辨十使者，豈有十使異於五蓋？若教門但為修定者說，略立三毒、五蓋之數。若為修慧者說，欲使明識所斷之惑無謬，故須分別為十使也。所以然者，貪、瞋二蓋即是貪、瞋二使，睡蓋之本即是癡使，離癡出慢即為慢使，疑蓋即疑使也，是為五鈍使。掉悔即是邪思掉動之心，若細分別其相，則有五利、五鈍使之別，而此推之還是五蓋，分別為十使也。若開十使，則出一切煩惱。此十通名使者，使以驅役為義，能驅役行者心神流轉三界，故通受使名。亦名十煩惱，煩惱義如前說。

Next, regarding the differentiation of the ten anuśayas after the five hindrances: how could the ten anuśayas be different from the five hindrances? If the teachings speak merely for practitioners of concentration, they briefly establish the numbers of the three poisons and five hindrances. If speaking for practitioners of wisdom, wishing to make them clearly identify the delusions to be severed without error, they must differentiate them into the ten anuśayas. Why is this? The two hindrances of greed and anger are precisely the two anuśayas of greed and anger. The root of the hindrance of sleep is precisely the anuśaya of delusion; separating pride out of delusion makes the anuśaya of pride; and the hindrance of doubt is precisely the anuśaya of doubt: these are the five dull anuśayas. Restlessness and remorse are the agitated mind of errant thought; if one differentiates their characteristics in detail, there are the distinctions of the five sharp and five dull anuśayas. Deducing it from this, it is still the five hindrances differentiated into the ten anuśayas. If one opens up the ten anuśayas, all afflictions emerge. These ten are collectively called anuśayas (使) because shi has the meaning of driving into servitude; they can drive the practitioner's mind-spirit into servitude, causing transmigration in the three realms, and therefore collectively receive the name anuśaya. They are also called the ten afflictions; the meaning of affliction is as explained before.