法苑珠林 72.67

72.67

若論邪見見取及疑。此三皆悉通迷四諦。所謂邪見。謗無因果。該凡及聖。是故通迷。若論見取。於自身報取為第一。即為迷苦。於事善業計為第一。即名迷集。若取梵天無想天等以為涅槃。名為迷滅。於彼戒取所言之道取為第一。名為迷道。是故見取通迷四諦。若論疑心。於諸凡聖因之與果。不知有無。生疑不決。故亦迷四。向來所明五見及疑。唯迷諦理。不名迷事。以迷理故。觀見理時知無我人。方斷我心證知慧觀。能斷煩惱凡夫因果苦集非道。識觀是道方斷戒取。正識滅道以為第一。不將有漏以為勝好。知世可厭方斷見取。以見四諦不生疑謗。證信決定方斷邪疑。是故身邊戒見邪疑。迷理而生還見理斷。不將塵境色聲等事以為我人計斷常等。故雖正識色聲等事。不斷我心乃至疑使。若論貪瞋癡慢四使。通障見修。皆迷理事。謂依見起則名迷理。若依事生則名迷事。依見起者。若論其貪如愛身見。即名為貪。由愛我見令心轉迷。若觀生空知無我時。則嫌我見。此貪則斷。若論其瞋。有我心時。聞說無我則生瞋恚。後觀無我知無人時。聞說生空心則歡喜。故見理時彼瞋則斷。依見起癡不知見過。後見理時彼癡則斷。依見起慢恃見自高。後見理時彼慢則斷。是故貪等依見起者。亦是迷理。見理方斷。依餘見起。類此可知。所言貪等依事起者。謂依塵境色聲香等。於此起貪纏綿難斷。故見理時仍有未斷。後更修道數數漸除。瞋慢癡等依事皆爾。此明十使迷理不同。迷苦有十。迷道有八。迷集及滅各有七使。迷事有四。合三十六。此說欲界凡夫心也。若論色界凡夫心中具三十一。彼無瞋故。於五行中各除其一。四諦修道名為五行。是故唯有三十一使。無色凡心亦三十一。三界通論。總有九十八。迷四諦理有八十八。三界迷事合有十種。此依毘曇略釋如是。若依成論十使煩惱皆有取性。悉通達理。謂迷四諦無性之空。故總觀諦無性空時。斷重取性名為見道。後斷細時名為修道。此名十使迷理不同也。

If we discuss wrong views (mithyādṛṣṭi), attachment to views (dṛṣṭiparāmarśa), and doubt (vicikitsā), these three are all universally confused about the four truths. As for wrong views: denying causes and effects pervades both the ordinary and the noble; therefore, it is universally confused. As for attachment to views: grasping one's own bodily retribution as supreme is confusion about suffering; calculating concrete wholesome karma as supreme is called confusion about origination; grasping the Brahmā Heaven, the Heaven of No-Thought, and so forth as nirvāṇa is called confusion about cessation; grasping the path spoken of in that attachment to rules and vows as supreme is called confusion about the path. Therefore, attachment to views is universally confused about the four truths. As for the mind of doubt: regarding the causes and effects of ordinary and noble beings, not knowing whether they exist or not, giving rise to unresolved doubt, it is therefore also confused about the four. The five views and doubt explained above are confused solely regarding the principle of the truths, and are not called confusion regarding concrete matters. Because they are confused regarding the principle, when one contemplates and sees the principle, knowing that there is neither self nor person, only then is the mind of self severed; realizing and knowing that wisdom-contemplation can sever defilements, and that the causes and effects of ordinary beings—suffering and origination—are not the path, and recognizing that contemplation is the path, only then is attachment to rules and vows severed; properly recognizing cessation and the path as supreme, not taking āsrava things as superior and good, and knowing that the world is to be reviled, only then is attachment to views severed; seeing the four truths and not giving rise to doubt and slander, realizing resolute faith, only then are wrong views and doubt severed. Therefore, the views of self-identity, extremes, rules and vows, views, wrong views, and doubt arise from confusion regarding the principle, and are conversely severed upon seeing the principle. One does not take sensory objects such as forms and sounds as a self or person, or calculate annihilation or permanence regarding them; therefore, although one properly recognizes sensory matters such as forms and sounds, one does not sever the mind of self, nor even the anusaya of doubt. If we discuss the four anusayas of greed, anger, delusion, and conceit: they universally obstruct both seeing and cultivation, and are confused about both principle and matters. That is to say, if they arise based on views, they are called confusion regarding the principle; if they arise based on concrete matters, they are called confusion regarding matters. Concerning those arising based on views: regarding greed, such as being attached to the view of self-identity, this is called greed. Due to attachment to the view of self, the mind becomes increasingly confused. When one contemplates the emptiness of persons and knows there is no self, one detests the view of self, and this greed is severed. Regarding anger: when one has the mind of self, hearing the explanation of non-self gives rise to anger; later, when one contemplates non-self and knows there is no person, hearing the explanation of the emptiness of persons fills the mind with joy; therefore, when seeing the principle, that anger is severed. Delusion arising based on views does not know the faults of views; later, when seeing the principle, that delusion is severed. Conceit arising based on views relies on views to hold oneself high; later, when seeing the principle, that conceit is severed. Therefore, greed and the others arising based on views are also confusion regarding the principle, severed only upon seeing the principle. Those arising based on other views can be understood by analogy. As for greed and the others arising based on concrete matters: this refers to relying on sensory objects such as forms, sounds, and scents; giving rise to greed toward these entangles the mind and is difficult to sever, so when seeing the principle, it is still not severed; later, through further cultivation of the path, it is gradually eliminated repeatedly. Anger, conceit, delusion, and so forth based on matters are all likewise. This explains how the ten anusayas differ in their confusion regarding the principle. Confusion regarding suffering has ten; confusion regarding the path has eight; confusion regarding origination and cessation each has seven anusayas; confusion regarding matters has four: together there are thirty-six. This describes the mind of ordinary beings in the desire realm. In the minds of ordinary beings in the form realm, thirty-one are fully present; because they have no anger, one is subtracted from each of the five practices. The four truths and the cultivation of the path are called the five practices; therefore, there are only thirty-one anusayas. The ordinary mind in the formless realm also has thirty-one. Discussed across the tridhātu, there are ninety-eight in total. Those confused regarding the principle of the four truths are eighty-eight; those confused regarding matters across the tridhātu together number ten. This is a brief explanation according to the Abhidharma. According to the Tattvasiddhi, the defilements of the ten anusayas all have the grasping of inherent nature, and all pervade the principle, meaning confusion regarding the emptiness of the lack of inherent nature in the four truths. Therefore, when comprehensively contemplating the emptiness of the lack of inherent nature in the truths, severing the heavy grasping of inherent nature is called the path of seeing (darśanamārga); later, severing the subtle ones is called the path of cultivation (bhāvanāmārga). This is called the differences in the ten anusayas' confusion regarding the principle.