翻譯名義集 6.22

6.22

[*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."