翻譯名義集 6.18

6.18

略言三結者，一身見，二戒取，三疑使。更加貪嗔，名五下分。如妙樂云：「言下分者，貪雖通上，不是唯上。嗔一唯下，更不通上，餘三遍攝一切見惑。」今問：「見通五利，何故《俱舍》但言三結？」答：「如論頌曰：『攝根門故。』言根門者，身見即苦門。戒禁取，即苦道二門。疑通四門，謂四諦也。所言攝根者，邊見依身見轉，見取依戒禁轉，邪見依疑轉，故此三結，即攝五見。」問：「見惑既歷三界四諦，安云餘三遍攝一切見惑？雖復通上，而復牽下耶？」答：「所迷之諦，雖通三界，能牽之惑，正在欲界。故云縱斷貪等至無所有，由身見等還來欲界。」問：「如《妙玄》云：『斷見諦惑，而復兼除四思。』未審何法為思耶？」答：「此以四趣之思，為四思也。以《妙玄》因明因益，是故凡位持戒，則伏四趣之業。初果修觀，則斷四趣之思。以俱生推見二思，隨見落故，乃曰兼除。」應知思惑乃有三種：一、俱生思。與形俱生，如男女託胎，妄於父母越愛惡心，斯是邪思，還歸見惑。二、依見思。《止觀》云：「五利豈唯見惑，何嘗無恚欲耶？」（《記》云：「利中有鈍，如諸外道，依於諸見而起嗔恚。」）問：「《止觀》云：『若利中有鈍，見諦但斷於利。』鈍猶應在？」答：「準《止觀》云，毘曇謂利上之鈍，名背上使。見諦斷時，正利既去，背使亦去。」三、界繫思。即是三界九品思惑。此名鈍使，亦名事障，號正三毒（俱生如杜牧云）。夫七情愛怒二者，生而自能，是二者，性之根，惡之端也。乳兒見乳必拏，求不得即啼，是愛與怒與兒俱生也。問：「五上分者：一掉舉（高舉，是貪家等流），二慢，三無明，四色染，五無色染（由貪重故，兩界別說）。何故上界而無疑耶？」答：「疑隨見落，故無此惑。《淨名疏》以五蓋配四分，貪欲嗔恚，睡疑屬癡（《記》云：『由癡故睡，由癡故疑。』），掉散是我取（《記》云：『以我取心，遍起三毒，故名掉散。』）。」《止觀》云：「掉有三種：一身掉，身好游走，諸雜戲謔，坐不暫安。二口掉，好喜吟詠，競爭是非，無益戲論，世間語言等。三者心掉，心情放逸，縱意攀緣，思惟文藝，世間才技，諸惡覺觀等，名為心掉。」此四各出二萬一千。新《華嚴》云：「貪行多者二萬一千，嗔行多者二萬一千，癡行多者二萬一千，等分行者二萬一千，了知如是悉是虛妄。」垂裕釋十纏是思惑：「忿恚曰嗔；隱藏自罪曰覆；意識昏迷曰睡；五情暗冥曰眠；嬉游曰戲；三業躁動曰掉；屏處起罪不自羞曰無慚；露處起罪不羞他曰無媿；財法不能慧施曰慳；他榮心生熱惱曰嫉。」《俱舍》頌曰：「纏八無慚愧，嫉慳并悔眠；及掉舉昏沈，或十加忿覆。」《楞嚴》明十習：「一、婬習（節疏云：婬習即所發之業，具足貪癡），二、貪（即是愛根本之數），三、慢（恃己凌他，高舉為性），四、嗔（熱惱居懷，性不安隱），五、詐習（詐謂諂曲，罔冒於他，矯設異儀，諂曲為性），六、誑（誑謂矯誑，心懷異謀，多現不實，矯現有德，詭詐為性，邪命為業），七、怨（即恨也，由忿為先懷惡不捨，結冤為性，不能含忍，常熱惱故），八、見（即五種見。《輔行》云：『《大經》二十三云，謂離五事，即五見也。因是五見，生六十二。章安云，此有二意：一者、我見有五十六，謂欲界五陰，各計四句，合為二十；色界亦爾，無色除色，但有十六。故知三界合五十六。邊見有六，三界各二，謂斷常，添前合成六十二見。二者、三世五陰，各計斷常，用有無二見而為根本。此準《大論》六十八文。謂色如去等四句，四陰亦然。合二十句，此即計過去世也。又計色常等四句，四陰亦然，合二十句，此即計現在世也。又計色有邊等四句，四陰亦然，合二十句，即計未來也。三世六十，并有無二。』），九、枉（謂逼壓良善，害所攝也，亦嗔之類），十、訟習（謂相論得失，忿恨為先，惱之一法，性相應故）。」

To speak briefly of the three fetters: first, the view of self; second, attachment to rules and rituals; third, the bondage of doubt. Adding greed and anger, they are called the five lower [fetters]. As Miaole says: "Speaking of the lower [fetters], although greed extends to the higher [realms], it does not belong solely to the higher. Anger alone belongs solely to the lower and does not extend to the higher at all. The remaining three completely encompass all delusions of view." Now it is asked: "Views extend across the five sharp [afflictions]; why does the Kośa only speak of three fetters?" Answer: "As the treatise's verse says: 'Because they subsume the root doors.' Speaking of 'root doors,' the view of self is the door of suffering; attachment to rules and rituals constitutes the two doors of suffering and the path; doubt extends through the four doors, meaning the Four Truths. That which is meant by 'subsuming the roots' is: extreme view operates relying on the view of self; attachment to views operates relying on attachment to rules and rituals; wrong view operates relying on doubt; therefore these three fetters subsume the five views." Question: "Since the delusions of view traverse the three realms and the Four Truths, how can it be said that the remaining three completely subsume all delusions of view? Even though they extend to the higher realms, do they still pull one down?" Answer: "Although the truths one is deluded about extend across the three realms, the delusion that can pull one down is precisely in the desire realm. Therefore it is said that even if one cuts off greed and so forth up to [the realm of] nothingness, due to the view of self and so on, one returns to the desire realm." Question: "As the Miaoxuan says: 'Cutting off the delusion of viewing the truths, one furthermore concurrently removes the four thoughts.' It is not known what dharmas constitute 'thought'?" Answer: "This takes the thoughts of the four [evil] destinies to be the four thoughts. Because the Miaoxuan clarifies causes and benefits based on this, the ordinary stage keeping precepts subdues the karma of the four destinies. In the first fruit cultivating contemplation, one cuts off the thoughts of the four destinies. Because innate [thought] and thought of inferred views fall away along with the views, it is said to 'concurrently remove' them." One should know that the delusions of thought actually have three kinds: First, innately arisen thought. Arising concurrently with the physical form, as when male and female enter the womb, falsely giving rise to transgressing minds of love and aversion toward the parents; this is wrong thought, which still reverts to the delusion of view. Second, thought reliant on views. The Zhiguan says: "How could the five sharp ones be only delusions of view; when are they ever without resentment and desire?" (The Ji says: "Within the sharp there is the dull, as non-Buddhists give rise to anger relying on various views.") Question: "The Zhiguan says: 'If within the sharp there is the dull, seeing the truths only cuts off the sharp.' Should the dull still remain?" Answer: "According to the Zhiguan, the Abhidharma holds that the dull on top of the sharp is called the 'bondage on the back.' When seeing the truths cuts them off, the primary sharp being gone, the bondage on the back is also gone." Third, realm-bound thought. That is, the nine grades of delusions of thought in the three realms. These are named the dull bondages, and also named the obstacle of phenomena, designated the primary three poisons (innate is as Du Mu said). In the seven emotions, the two of love and anger are innate abilities at birth; these two are the root of nature and the source of evil. An infant seeing milk will surely grasp for it, and if it cannot get it, will cry; this is love and anger arising together with the infant. Question: "The five higher [fetters] are: first, restlessness (high elevation, which is an outflow of the family of greed); second, conceit; third, ignorance; fourth, attachment to the form [realm]; fifth, attachment to the formless [realm] (because greed is heavy, they are explained separately for the two realms). Why is there no doubt in the higher realms?" Answer: "Doubt falls away along with views, so this delusion does not exist. The Vimalakīrti Commentary matches the five hindrances to the four divisions: greed and anger; sleep and doubt belong to delusion (the Ji says: 'due to delusion there is sleep, due to delusion there is doubt'); restlessness and distraction are the grasping of self (the Ji says: 'with the mind of self-grasping, one universally gives rise to the three poisons, hence it is named restlessness and distraction')." The Zhiguan says: "Restlessness has three kinds: First, bodily restlessness: the body likes to wander, engage in various jokes and frivolities, not resting peacefully for an instant. Second, vocal restlessness: fond of chanting and reciting, debating right and wrong, useless frivolous discourse, worldly speech, and so on. Third, mental restlessness: the disposition is reckless, indulging the mind in clinging to conditions, contemplating literature and arts, worldly skills, various bad thoughts and reflections, and so on—these are called mental restlessness." Each of these four produces twenty-one thousand. The new Avataṃsaka says: "For those with abundant greed-conduct, twenty-one thousand; for those with abundant anger-conduct, twenty-one thousand; for those with abundant delusion-conduct, twenty-one thousand; for those with equal-share conduct, twenty-one thousand; knowing like this that all are false and unreal." Chuiyu explains that the ten entanglements are delusions of thought: "Wrath is called anger; concealing one's own transgressions is called concealment; unconscious stupor of consciousness is called torpor; darkness of the five emotions is called sleep; playing and wandering is called frivolity; agitation of the three karmas is called restlessness; giving rise to transgressions in secret without self-shame is called shamelessness; giving rise to transgressions openly without shame before others is called unblushingness; inability to wisely give wealth and Dharma is called stinginess; generating feverish vexation in the mind at another's glory is called jealousy." The Kośa verse says: "The entanglements are eight: shamelessness and unblushingness, / jealousy, stinginess, together with regret and sleep; / and restlessness and torpor, / or ten by adding wrath and concealment." The Śūraṅgama clarifies the ten habits: "First, the habit of lust (the Jieshu says: the habit of lust is the karma generated, fully endowed with greed and delusion); second, greed (which is the root mental factor of love); third, conceit (relying on oneself to demean others, having high elevation as its nature); fourth, anger (feverish vexation dwelling in the chest, having an uneasy nature); fifth, the habit of deceit (deceit means flattery and deviousness, deceiving others and falsely displaying unusual demeanors, having flattery and deviousness as its nature); sixth, fraud (fraud means deceptive fraud, harboring abnormal schemes in mind, mostly displaying falsehoods, falsely showing oneself to have virtue, having guile as its nature and wrong livelihood as its activity); seventh, enmity (that is hatred; taking wrath as precedent, harboring evil without abandoning it, having the knotting of enmity as its nature, unable to endure, constantly feverishly vexed); eighth, views (namely the five kinds of views. The Fuxing says: 'The Mahāparinirvāṇa Sūtra, fascicle 23, says: leaving behind the five matters, namely the five views. Based on these five views, sixty-two are produced. Zhang'an says there are two meanings to this: First, the view of self has fifty-six, meaning that regarding the five skandhas of the desire realm, each reckons four propositions, totaling twenty; the form realm is also like this; the formless realm removes form and only has sixteen. Hence one knows the three realms together make fifty-six. Extreme views have six, two in each of the three realms, namely annihilation and permanence, which added to the former make sixty-two views. Second, the five skandhas of the three times each reckon annihilation and permanence, taking the two views of existence and non-existence as the root. This is based on the text of fascicle 68 of the Mahāprajñāpāramitā-śāstra. It means the four propositions such as "form is such-and-such gone," and the same applies to the other four skandhas, totaling twenty propositions; this is reckoning the past time. Furthermore, reckoning the four propositions such as "form is permanent," and the same for the other four skandhas, totaling twenty propositions; this is reckoning the present time. Furthermore, reckoning the four propositions such as "form has boundaries," and the same for the other four skandhas, totaling twenty propositions; this is reckoning the future. The three times make sixty, together with the two of existence and non-existence'); ninth, oppression (meaning coercing the good, subsumed under injury, also of the class of anger); tenth, the habit of litigation (meaning mutual dispute over gain and loss, with wrath and resentment as precedent, being associated by nature with the single dharma of vexation)."