法苑珠林 72.49

72.49

初釋名者。一身見。二邊見。三邪見。四戒取。五見取。六貪。七瞋。八癡。九慢。十疑。此之十使生死根本。凡夫倒惑未曾觀理。妄執相續不出三有。如世公使隨逐罪人。名之為使。如地論云。隨逐轉義名之為使。雜心論云。使之隨逐如空行影。成論云。使之隨逐如母隨子。於三界中常隨逐義。上來總釋。自下別解。

First, explaining the names: the first is view of individuality (satkāyadṛṣṭi); the second is extreme view (antagrāhadṛṣṭi); the third is wrong view (mithyādṛṣṭi); the fourth is attachment to precepts and vows (śīlavrataparāmarśa); the fifth is attachment to views (dṛṣṭiparāmarśa); the sixth is greed (rāga); the seventh is anger (pratigha); the eighth is delusion (moha); the ninth is conceit (māna); the tenth is doubt (vicikitsā). These ten proclivities are the root of birth-and-death. Ordinary beings are inverted and deluded, having never contemplated principle, and through continuous false clinging they do not escape the three realms of existence. Just as in the world official runners pursue criminals, they are called 'proclivities' (anuśaya). As the Daśabhūmika-śāstra says: 'The meaning of pursuing and revolving is called anuśaya.' The Saṃyuktābhidharmahṛdaya-śāstra says: 'The pursuit by the proclivities is like a shadow following one walking through space.' The Satyasiddhi-śāstra says: 'The pursuit by the proclivities is like a mother following her child.' They have the meaning of constantly pursuing [sentient beings] throughout the tridhātu. The above is a general explanation; below they are individually analyzed.