大乘百法明門論開宗義記 1.26

1.26

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.