大乘百法明門論開宗義記 1.26

1.26

論。根本煩惱六者一貪二嗔三癡四慢五疑六不正見　開曰。此顯六種根本煩惱。以此六種自性尤重。煩擾惱亂有情身心。能生忿等諸隨煩惱。是故名為根本煩惱。俱舍論說為大煩惱地法。唯癡一種與此論同。餘五是此大隨惑中。放逸懈怠不信惛掉。以遍染心煩雜熱惱。是故名為大煩惱法。貪嗔慢疑不定中攝。惡見是慧不別立故。是大小乘宗義差別。所言貪者。於有有具染著為性。能障無貪生苦為業。謂由愛力取蘊生故。所言嗔者。於苦苦具染憎恚為性。能障無嗔不安惡行所依為業。謂嗔必令身心熱惱。起諸惡業不善性故。所言癡者。於諸理事述闇為性。能障無癡一切雜染所依為業。謂由無明起疑邪定貪等煩惱隨煩惱業能招後生雜染法故。所言慢者。恃己於他高舉為性。能障不慢生苦為業。謂若有慢於德有德心不謙下。由此生死輪轉無窮受諸苦故。此慢差別有七九種。謂於三品我德處生。所言疑者。於諸諦理猶豫為性。能障不疑善品為業。謂由疑故令慧不決懷。猶豫心善不生故。不正見者。於諸諦理顛倒推度染慧為性。能障善見招苦為業。謂惡見者多受苦故。此見行相差別有五。一薩迦耶見。謂於五取蘊執我我所。一切見趣所依為業。此見差別有二十句六十五等。分別起攝。二邊執見。謂即於彼隨執斷常障處中行出離為業。此見差別。諸見趣中。有執前際四遍常論。四一分常論。及計後際有想十六。無想俱非各有八論。七斷滅等。分別起攝。三邪見。謂謗因果作用實事。及非四見諸餘邪執。如增上緣名義遍故。此見差別。諸見趣中。有執前際二無因論。四有邊等不死憍亂。及計後際五現涅槃。或計自在世主釋梵及餘物類常恒不易。或計自在等是一切物因。或有橫計諸邪解脫。或有妄執非道為道。諸餘如是等皆邪見攝。四見取。謂於諸見及所依蘊。執為最勝能得清淨。一切鬪諍所依為業。五戒禁取。謂於隨順諸見戒禁及所依蘊。執為最勝能得清淨。無利勤苦所依為業。如是總別十煩惱中。貪與嗔疑定不俱起。愛憎二境必不同故。於境不決無染著故。與慢五見或得相應。所染所恃境可用故。於五見境皆可愛故。嗔與慢疑或得俱起。所蔑所憎境可同故。久思不決便憤發故。與後二見必不相應。執為勝道不憎彼故。與前三見或得相應。於苦樂蘊執身斷常生憎恚故。邪見誹撥無好惡事。嗔或有故慢於定境。疑則不然。故慢與疑無相應義。然與五見皆得相應。行相展轉不相違故。疑不審決與見相違故。疑與見定不俱起。五見展轉必不相應。非一心中有多慧故。癡與九種皆得相應。諸煩惱生必由癡故。又由俱生分別異故。性繫界地等通局亦殊故。此總別十煩惱中。六通俱生及分不起。任運思察皆得生故。疑後三見唯分別起。要由惡友及邪教力。自審思察方得生故。此二煩惱既通三界。隨通不善無記二性。若欲界繫分別起者。唯不善攝。發惡行故。若是偈生發惡業者。亦不善攝。損自他故。餘無記攝。細不障善非極損壞自他處故。上二界者唯無記攝。定力所伏不發惡故。由此故知嗔唯在欲。是不善性損自他故。餘通三界。通二性故。生在下地未離下染。上地煩惱不現在前。要得彼地根本定者。能伏下地諸惑不起。彼上地惑容現在前故。生在上地下地諸惑。分別俱生皆容現起。生第四定中有中者。由謗解脫生地獄故。身在上地將下生時。起下潤生俱生愛故。下地煩惱亦緣上地。貪求上地味上定故。既說瞋恚憎嫉滅道。亦應嫉憎離欲地故。總緣諸行執我我所斷常慢者得緣上故。餘五緣上其理極成。上地煩惱亦緣下地。說上生者於下有情恃己勝德而陵彼故。總緣諸行執我我所斷常愛者得緣下故。疑後三見如理應思。若分別者唯見所斷。麁易斷故。若俱生者唯修所斷。細難斷故。故末那識相應煩惱非見所斷。極微細故。非非所斷。是染污故。見所斷十實俱頓斷。雖迷諦有總別親疎。而真見道總緣諦故。其迷諦相有總別者。總謂十種。皆迷四諦。苦集是彼因依處故。滅道是彼怖畏處故。別謂別迷四諦相起二唯迷苦。八通迷四。身邊二見唯果處起別空非我屬苦諦故。於所迷諦有親疎者。謂疑三見親迷苦理。二取執彼三見戒禁及所依蘊為勝能淨。於自他見及彼眷屬。如次隨應起貪恚慢。相應無智與九同迷。不共無明親迷苦理。疑及邪見親迷集諦等。二取貪等准苦應知。然嗔亦能親迷滅道。由怖畏彼生憎嫉故。迷諦親疎麁相如是。委細統者如唯識明。修所斷者有頓漸斷。隨其三乘根利鈍故。若第六識相應煩惱。一類二乘三界九地一一漸次九品別斷。一類二乘三界九地合為一聚九品別斷。若末那識相應煩惱。與有頂地下下煩惱一時頓斷。最微細故。菩薩要至金剛喻定一剎那中三界九地兼末那惑一時頓斷。此十煩惱要義如是。諸餘門義如論廣明。

The treatise states: "The fundamental afflictions are six: (1) greed, (2) anger, (3) ignorance, (4) pride, (5) doubt, and (6) incorrect view." / The explanation states: This presents the six fundamental afflictions. Because the essential natures of these six are particularly grave, perturbing and tormenting the bodies and minds of sentient beings, and capable of generating all secondary afflictions such as wrath, they are therefore termed fundamental afflictions. The Abhidharmakośa calls them dharmas of the ground of great affliction (mahābhūmika-kleśa). Only ignorance is identical to this treatise; the other five [in the Kośa] are from the greater secondary afflictions of this [tradition]: heedlessness, indolence, lack of faith, torpor, and restlessness. Because they pervade defiled minds and are vexing, turbulent, and scorching, they are therefore named great afflictive dharmas. Greed, anger, pride, and doubt are subsumed under the indeterminate [in the Kośa], while wrong view is wisdom and is not established separately. These are differences in doctrine between the Mahāyāna and Hīnayāna. / What is called "greed" has defiled attachment to existence and the requisites for existence as its essential nature; its function is obstructing non-greed and generating suffering. That is to say, because through the force of craving the grasping-aggregates arise. / What is called "anger" has defiled hatred and aversion toward suffering and the requisites for suffering as its essential nature; its function is obstructing non-anger and providing a basis for unease and evil deeds. That is to say, anger inevitably causes burning vexation to body and mind and initiates various evil karmas, because of its unwholesome nature. / What is called "ignorance" has confusion and obscurity regarding various principles and phenomena as its essential nature; its function is obstructing non-ignorance and providing a basis for all defilements. That is to say, because of ignorance, doubt, improper determination, greed, and other afflictions and secondary afflictions arise, which generate karmas that bring about defiled dharmas in future births. / What is called "pride" has relying on oneself and exalting oneself over others as its essential nature; its function is obstructing non-pride and generating suffering. That is to say, if there is pride, one's mind is not humble toward virtues and those possessing virtue, and thereby one perpetually transmigrates in saṃsāra and experiences various sufferings. The varieties of this pride are of seven or nine types, arising with respect to the three grades [of beings] and the loci of self and virtue. / What is called "doubt" has hesitation regarding various truths and principles as its essential nature; its function is obstructing non-doubt and the category of wholesome [dharmas]. That is to say, because of doubt, wisdom is prevented from being decisive; holding a hesitating mind, wholesomeness does not arise. / "Incorrect view" has defiled wisdom that erroneously reasons regarding various truths and principles as its essential nature; its function is obstructing right view and summoning suffering. That is to say, those with evil views experience much suffering. The aspects of this view are differentiated into five: / (1) The view of individuality: namely, grasping at a self and what belongs to a self regarding the five grasping-aggregates; its function is providing a basis for all inclinations toward views. The varieties of this view include the twenty propositions, the sixty-five, and so forth, subsumed under parikalpita. / (2) The view of clinging to extremes: namely, directly following that [view of individuality] by grasping at annihilation or permanence; its function is obstructing the practice of the middle way and renunciation. As for the varieties of this view, among the inclinations toward views, there are the four views of eternalism regarding the past, the four views of partial eternalism, and, regarding the future, sixteen views of having perception, eight views each of non-perception and neither-perception-nor-non-perception, seven views of annihilation, and so forth, subsumed under parikalpita. / (3) Evil view: namely, slandering cause and effect, function, and real entities, as well as all other erroneous clingings that are not the [other] four views. It is like the predominant condition, in that its name and meaning are pervasive. As for the varieties of this view, among the inclinations toward views, there are the two views of causelessness regarding the past, the four views of being finite and so forth, the eel-wrigglers [who avoid commitments], and regarding the future the five views of nirvāṇa in the present life; or positing Īśvara, the World Lord, Śakra, Brahmā, and other entities as permanent and immutable; or positing Īśvara and the like as the cause of all things; or arbitrarily positing various false liberations; or falsely grasping what is not the path as the path. All such other views are subsumed under evil view. / (4) Attachment to views: namely, grasping at various views and the aggregates they are based upon as supreme and capable of obtaining purity; its function is providing a basis for all disputes. / (5) Attachment to precepts and vows: namely, grasping at the precepts and vows that conform to various views and the aggregates they are based upon as supreme and capable of obtaining purity; its function is providing a basis for useless, exhausting toil. / Among these ten afflictions, general and specific: Greed, anger, and doubt definitely do not arise together. Because the two objects of craving and hatred are inevitably dissimilar, and when one is indecisive regarding an object, there is no defiled attachment. [Greed] may be associated with pride and the five views, because the objects defiled and relied upon are compatible, and all the objects of the five views can be objects of craving. / Anger may arise together with pride and doubt, because the object despised and the object hated can be the same, and because prolonged unresolved deliberation can cause fury to erupt. It is definitely not associated with the latter two views, because one does not hate what one grasps as the supreme path. It may be associated with the former three views, because hatred and aversion arise when grasping at the suffering and pleasant aggregates as the self, annihilation, or permanence. Evil view slanders and denies good and evil events; anger may exist [in connection with it]. Pride is toward a determined object, whereas doubt is not, so there is no association between pride and doubt. However, [pride] can be associated with all five views, because their cognitive forms do not mutually conflict. Doubt is not decisive and is contrary to view; therefore, doubt and view definitely do not arise together. / The five views definitely do not arise with one another, because there cannot be multiple wisdoms within a single mind. / Ignorance can be associated with all nine, because the arising of all afflictions must rely on ignorance. / Furthermore, due to the difference between sahaja and parikalpita, the scope regarding nature, realm-binding, stage, and so forth is also distinct. Thus, among these ten afflictions, general and specific: Six are common to sahaja and parikalpita, because they can arise either spontaneously or through deliberation. Doubt and the latter three views are exclusively parikalpita, because they only arise through the influence of evil companions and false teachings, or through one's own careful deliberation. / As these [types of] afflictions pervade all three realms, they correspond to the two moral natures of unwholesome and indeterminate. If they are bound to the desire realm and arise as parikalpita, they are exclusively unwholesome, because they initiate evil deeds. If they are sahaja and initiate evil karma, they are also unwholesome, because they harm self and others. The remainder are indeterminate, because, being subtle, they do not obstruct the wholesome and do not extremely ruin self and others. Those of the upper two realms are exclusively indeterminate, because they are subdued by the power of meditative concentration and do not initiate evil. / From this it is known that anger exists only in the desire realm and is of an unwholesome nature, because it harms self and others. The remainder pervade all three realms and pervade the two moral natures. / When born in a lower stage without having detached from the defilements of the lower [stage], the afflictions of upper stages do not manifest. Only when one has attained the fundamental absorption of that [higher] stage can one suppress the afflictions of the lower stage from arising, so that the afflictions of that upper stage can manifest. When born in an upper stage, lower-stage afflictions—both parikalpita and sahaja—can all manifest: those born in the intermediate state of the fourth dhyāna [can have lower afflictions manifest] because of slandering liberation and being reborn in hell; and when a body is in an upper stage and is about to be reborn below, sahaja craving that moistens rebirth below arises. / Afflictions of a lower stage also take an upper stage as their object: greed seeks an upper stage and relishes upper-stage concentration; since it is said that anger hates and envies the truths of cessation and the path, it should also envy and hate stages detached from desire; and those who generally take all conditioned things to grasp at self and what belongs to self, annihilation, permanence, or pride can take an upper stage as their object. For the remaining five to take an upper stage as their object is an established principle. Afflictions of an upper stage also take a lower stage as their object: it is said that those born above rely on their own superior virtues to look down upon sentient beings below; and those who generally take all conditioned things to grasp at self and what belongs to self, annihilation, permanence, or craving can take a lower stage as their object. Doubt and the latter three views should be understood accordingly. / Those that are parikalpita are abandoned only by seeing [the truths], because they are coarse and easy to abandon. Those that are sahaja are abandoned only by cultivation, because they are subtle and difficult to abandon. Therefore, the afflictions associated with the manovijñāna [i.e., the manas] are not abandoned by seeing, because they are extremely subtle; yet they are not unabandonable, because they are defiled. / The ten [afflictions] abandoned by seeing are in fact all abandoned simultaneously. Although delusion regarding the truths has general and specific, direct and indirect [aspects], the true path of seeing generally takes the truths as its object. As for the general and specific aspects of delusion regarding the truths: "General" means that all ten delude regarding all four truths, because suffering and accumulation are their causes and bases, while cessation and the path are objects of their fear. "Specific" means arising by specifically deluding regarding the aspects of the four truths: two delude only regarding suffering, while eight delude regarding all four. The two views of individuality and clinging to extremes arise only with respect to the fruit, because specific emptiness and non-self belong to the truth of suffering. As for direct and indirect delusion regarding the truths: Doubt and three views directly delude regarding the principle of suffering; the two attachments grasp at those three views, precepts and vows, and the aggregates they are based upon as superior and capable of purification; toward one's own and others' views and their retinues, greed, anger, and pride arise respectively and accordingly. The associated lack of wisdom shares delusion with the nine; unshared ignorance directly deludes regarding the principle of suffering. Doubt and evil view directly delude regarding the truth of accumulation and so forth; the two attachments, greed, and so forth should be understood according to suffering. However, anger can also directly delude regarding cessation and the path, because hatred and jealousy arise from fearing them. Such are the coarse aspects of direct and indirect delusion regarding the truths; their subtle analysis is as explained in the Vijñaptimātratā [doctrine]. / Those abandoned by cultivation have simultaneous and gradual abandonment, depending on the sharpness or dullness of the faculties of the three vehicles. For afflictions associated with the sixth consciousness, one category of the two vehicles abandons them gradually, nine grades by nine grades, in each of the nine stages of the three realms; another category of the two vehicles combines the three realms and nine stages into a single group, abandoning them in nine grades. Afflictions associated with the manovijñāna [manas] are abandoned simultaneously with the lowest-of-the-low afflictions of the summit of existence, because they are the most subtle. A bodhisattva must reach the vajropamasamādhi, in a single instant abandoning simultaneously [the afflictions of] the three realms and nine stages, together with the defilements of the manas. Such are the essential points of these ten afflictions. The remaining categories are extensively explained in the treatises.