翻譯名義集 6.22

6.22

【慕何】此云癡。《禪門》明三種癡：一、計斷常，過去諸法為滅有耶，現在諸法不滅有乎？推尋三世，若滅即斷，不滅乃常。二、計有無，我及陰等，有耶無耶？如是乃至非有非無。三、計世性，作是念言：由有微塵，即有實法；有實法故，乃有四大；有四大故，乃有假名。眾生世間，因茲思念，而行邪道。《阿含．正行經》「佛坐思念：『人癡故有生死。何等為癡？本從癡中來，今生為人復癡。心不解，自不開，不知死當所趣向。見佛不問，見經不讀，見沙門不承事。不信道德，見父母不敬，不念世間苦，不知泥犁中拷治劇，是名癡，故有生死。不止生死，如呼吸間，膬（音脆）不過於人命。然此貪嗔癡，名為三毒。』」《中陰經》云：「三毒之重者，癡病是其原。」又，此三毒，須分二種：一者、三毒惑。《別行記》云：「任運起者名為煩惱。」《止觀》云：「昏煩之法，惱亂心神，與心作煩，令心得惱。」二者、三毒業，《別行記》云：「卒起決定，能動身口，名三毒業。」瑞應云：「貪欲致老，嗔恚致病，愚癡致死，義推等分致生。」又復須知業有多種。如《智論》云：「黑業者，是不善業。果報地獄等受苦惱處，是中眾生以大苦惱悶極故，名為黑。受善果報處，所謂諸天，以其受樂，隨意自在、明了故，名為白業。是業是三界天。善不善受果報處，所謂人、阿修羅等八部，此處亦受樂亦受苦故，名白黑業。」問：「無漏業應是白，何以言非白非黑？」答：「無漏法，雖清淨無垢，以空無相無作故，無所分別，不得言白。黑白是相待法，此中無相待故，不得言白。復次，無漏業能滅一切諸觀，觀中分別，故有黑白，此中無觀，故無白（云云）。」然《遺教》云：「我如良醫，知病說藥。」《妙玄》云：「作大醫王，須解脈種種病，識種種藥，精種種治，得種種差。」《仁王》云：「佛知眾生有三種病：一者貪病，二者嗔病，三者癡病。既知此病，當投於藥。」故《仁王》云：「治貪嗔癡三不善根，起施慈慧三種善根。」治貪則教布施，故《光明》云：「捨諸所重肢節手足。」治嗔則教行慈悲，故《法華》云：「常柔和能忍，慈悲於一切。」治癡則教修智慧，故《遺教》云：「實智慧者，則是度老病死海堅牢船也，亦是無明黑暗大明燈也。」雖有此藥，服與不服，非醫咎也。故《華嚴》云：「譬如善方藥，自疾不能除；於法不修行，多聞亦如是。」

[*Moha*]: translated here as delusion (moha). The *Chanmen* explains three kinds of delusion: 1. Calculating annihilation or permanence: whether past phenomena have ceased to exist or whether present phenomena do not cease to exist; investigating the three times, if they cease it is annihilation, and if they do not cease it is permanence. 2. Calculating existence or non-existence: whether the self, the skandhas, and so forth exist or do not exist, and so on up to neither existing nor not existing. 3. Calculating the nature of the world, conceiving the thought: "Because there are subtle particles, there are real phenomena; because there are real phenomena, there are the four great elements; because there are the four great elements, there are nominal designations." Sentient beings and the world, based on such thoughts, follow deviant paths. The *Āgama* *Zhengxing jing* states: "The Buddha sat and reflected: 'Due to human delusion, there is birth and death. What is delusion? Originally coming from delusion, being born now as a human one is deluded again. The mind does not comprehend and does not open of itself; one does not know where one will go upon death. Seeing the Buddha, one does not inquire; seeing the sūtras, one does not read; seeing śramaṇas, one does not serve them. One does not believe in the Dao and virtue, seeing parents one does not respect them, one does not contemplate the suffering of the world, and does not know the severity of torture in Niraya—this is called delusion, and hence there is birth and death. Birth and death never cease, passing like a breath; nothing is more fragile than human life. These greed, anger, and delusion are called the three poisons.'" The *Zhongyin jing* states: "Among the heaviness of the three poisons, the disease of delusion is their root." Furthermore, these three poisons must be divided into two kinds: first, the defilements of the three poisons. The *Biexing ji* states: "Those that arise spontaneously are called afflictions (kleśa)." The *Zhiguan* states: "Obscuring and vexing phenomena perturb the mind and spirit, creating vexation for the mind and causing the mind to suffer affliction." Second, the karma of the three poisons. The *Biexing ji* states: "Those that suddenly arise with determination and can move body and speech are called karma of the three poisons." The *Ruiying* states: "Greed and desire cause old age; anger and hostility cause illness; ignorance and delusion cause death; and by reasonable deduction, their equal balance causes rebirth." Furthermore, one must know that karma is of many kinds. As the *Dazhidulun* states: "Black karma is unwholesome karma. Its retributions are in places of suffering and affliction such as the hells; because sentient beings therein are smothered in extreme suffering and distress, it is called black. The places of receiving wholesome retributions, namely the heavens, are called white karma because they experience pleasure, act at will with mastery, and have clarity. This karma belongs to the heavens of the three realms. The places of receiving both wholesome and unwholesome retributions, namely humans, asuras, and the rest of the eight classes, because they experience both pleasure and suffering in these places, are called white-and-black karma." Question: "Outflow-free karma should be white; why is it said to be neither white nor black?" Answer: "Although outflow-free phenomena are pure and stainless, because they are empty, signless, and wishless, they are without discrimination and cannot be called white. Black and white are relative phenomena; because there is no relativity here, it cannot be called white. Furthermore, outflow-free karma can eliminate all contemplations; because there is discrimination within contemplation, there are black and white; here there is no contemplation, hence no white, and so forth." Furthermore, the *Yijiao [jing]* states: "I am like a good physician: knowing the illness, I prescribe the medicine." The *Miaoxuan* states: "To be a great king of physicians, one must understand pulses and various illnesses, recognize various medicines, be skilled in various treatments, and achieve various cures." The *Renwang [jing]* states: "The Buddha knows that sentient beings have three kinds of illness: first, the illness of greed; second, the illness of anger; third, the illness of delusion. Having known these illnesses, he administers medicine accordingly." Therefore, the *Renwang [jing]* states: "To cure the three unwholesome roots of greed, anger, and delusion, one gives rise to the three wholesome roots of giving, loving-kindness, and wisdom." To cure greed, he teaches giving; hence the *Guangming [jing]* states: "Relinquishing all prized limbs, joints, hands, and feet." To cure anger, he teaches the practice of loving-kindness and compassion; hence the *Fahua [jing]* states: "Ever gentle and patient, showing loving-kindness and compassion to all." To cure delusion, he teaches the cultivation of wisdom; hence the *Yijiao [jing]* states: "True wisdom is a sturdy ship for crossing the ocean of old age, illness, and death, and also a great bright lamp in the dark night of ignorance." Though there is this medicine, whether one takes it or not is not the physician's fault. Therefore, the *Huayan [jing]* states: "Just like a fine prescription and medicine that cannot eliminate one's own sickness, so it is with extensive learning if one does not practice the Dharma."