法界次第初門 1.157

1.157

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.