十使初門第九
五鈍使 一貪使 二瞋使 三無明使四慢使 五疑使
**The Five Heavy Defilements** 1. **Greed** - insatiable craving and attachment 2. **Anger** - hatred, ill will, and aversion 3. **Ignorance** - confusion and lack of true understanding 4. **Pride** - arrogance and self-importance 5. **Doubt** - hesitation and uncertainty about the truth
五利使 一身見使 二邊見使 三邪見使 四戒取使 五見取使
次五蓋而辨十使者。豈有十使異於五蓋。若教門但為修定者說。略立三毒五蓋之數。若為修慧者說。欲使明識所斷之惑無謬。故須分別為十使也。所以然者。貪瞋二蓋。即是貪瞋二使。睡蓋之本。即是癡使。離癡出慢。即為慢使。疑蓋即疑使也。是為五鈍使。掉悔即是邪思掉動之心。若細分別其相。則有五利五鈍使之別。而此推之還是五蓋。分別為十使也。若開十使。則出一切煩惱。此十通名使者。使以驅役為義。能驅役行者心神。流轉三界。故通受使名。亦名十煩惱。煩惱義如前說。
Now, regarding the Five Hindrances and their distinction from the Ten Fetters—how could the Ten Fetters be different from the Five Hindrances? If the teachings are presented solely for those cultivating concentration, they simply establish the categories of the Three Poisons and the Five Hindrances. But if they are taught for those cultivating wisdom, the aim is to help people clearly recognize and not mistake the afflictions that must be abandoned, so it becomes necessary to distinguish them as the Ten Fetters.
Why is this so? The hindrances of greed and anger correspond to the fetters of greed and anger. The root of the hindrance of drowsiness is the fetter of ignorance. From ignorance arises arrogance, which becomes the fetter of pride. The hindrance of doubt is exactly the fetter of doubt. These are the five dull fetters. Restlessness and remorse are based on a mind of wrong thinking and agitation. If we examine their characteristics in detail, there is a distinction between the five sharp fetters and the five dull fetters. Thus, following this reasoning, the Five Hindrances are distinguished as the Ten Fetters. If we expand the Ten Fetters further, all afflictions emerge from them.
These ten are generally called "fetters" (shi) because the term "fetter" means to drive or compel. They drive and compel the practitioner's mind and spirit to wander and flow through the three realms of existence. Hence, they are all given the name "fetters." They are also called the "ten afflictions" (shi fannao). The meaning of "affliction" is as explained earlier.
一貪欲使 引取無厭。名曰貪欲。分別其相。具如貪毒中說。見思所斷。三界五行中十五貪。皆是貪使。
One is the impulse of craving, which drives endless seeking without satisfaction. This is called the impulse of craving. Its characteristics are detailed in the section on the poison of craving. In terms of what is cut off through insight and reflection, there are fifteen types of craving across the five paths of the three realms—all of these are impulses of craving.
二瞋恚使 忿怒之心。名之曰瞋。分別其相。具如瞋毒中說。見思所斷。欲界五行中五恚。即是恚使也。
三無明使 迷惑不了之心。名為無明。若以迷心緣境。隨有所起。則念念永失。而不知慚愧者。皆是癡也。見思所斷。三界五行下十五癡。即是無明使。
四慢使 自恃輕他之心曰慢。若自恃種姓富貴有德才能。輕蔑於他。即是慢也。慢有八種。在下別出。乃至見思所斷。三界五行下十五慢。皆是慢使也。
五疑使 迷心乖理。猶預不決曰疑。分別其相。具如疑蓋中說。三界四行十二種疑。並是疑使也。
六身見使 若於名色陰入界中。妄計為身。名為身見。若以無明不了。則於五陰中。起二十種身見。則身見有二十種。見諦所斷。一行中歷三界有二身見也。
七邊見使 執邊之心。名為邊見。若於四邊。不了隨見。一邊為實。餘邊悉為妄語。如其所見。互執一邊。悉墮邊見。歷三世五陰。即有六十二見。並是見諦所斷。合六十二見。同是一邊見攝也。又約見諦所斷。一行中歷三界即有三邊見。
八邪見使 邪心取理故名邪見。若無明不了。四諦因果。邪心推獲。謂無此理。因斷滅出世間善根。乃至世間善根。作闡提行。是為邪見。見諦所斷三界四行中。有十二邪見是也。
九見取使 於非真勝法中。謬見涅槃。生心而取。故曰見取。若行道之時。雖入種種觀門。而真明未發。無明不了。便謬計所得。以為真為勝。生心取著。皆名見取也。見諦所斷。三界四行。有十二見取是也。
十戒取使 於非戒中。謬以為戒。取以進行。故曰戒取。若取雞狗牛戒。乃至九十五種外道所行之戒。以為真戒。皆名戒取。若人雖持佛戒。見有戒相。亦是戒取。見諦所斷三界二行。有六種戒取是也。