鞞婆沙五結處第八
Chapter 8: The Five Bonds in the Vibhasha
五結者，愛結、恚結、慢結、慳結、嫉結。
The five knots are: the knot of craving, the knot of anger, the knot of pride, the knot of stinginess, and the knot of envy.
問曰：五結有何性？
Question: What is the nature of the five fetters?
答曰：愛結者，三界愛五種。此十五種，慢結亦爾。恚結者，五種。慳結、嫉結，思惟所斷，此三十七種。是五結性。此結性已種相身所有自然。說相已，當說行。何以故說結？結義云何？答曰：縛義是結義、苦繫義是結義、雜毒義是結義。縛義是結義者，縛是結、結是縛。云何知？答曰：有契經。尊者舍利弗問尊者摩訶拘絺羅：云何繫者？拘絺羅！眼繫色耶？色繫眼耶？答曰：尊者舍利弗！不眼繫色、不色繫眼，至意法，不意繫法、不法繫意，但此中若婬若欲是彼繫也。尊者舍利弗！譬如二牛一黑一白，一扼一鞅縛繫。尊者舍利弗！若有作是說：黑牛繫白牛、白牛繫黑牛。尊者舍利弗！彼為等說不？答曰：不也。賢者拘絺羅！何以故？答曰：賢者拘絺羅！非黑牛繫白牛、非白牛繫黑牛，俱以鞅扼繫是彼繫。如是，尊者舍利弗！不眼繫色、不色繫眼，至意法，不意繫法，不法繫意，但此中若婬若欲是彼繫。是謂縛義是結義。苦繫義是結義者，欲界結欲界眾生欲界苦中繫，色界結色界眾生色界苦中繫，無色界結無色界眾生無色界苦中繫。諸欲界結彼是繫相，繫苦中非是樂。諸色無色界結彼是繫相，繫苦中非是樂。是謂苦繫義是結義。結雜毒義是結義者，極妙生處世俗正受，如解脫除入一切，入彼聖所除結雜毒故。如極妙食雜毒，慧者能除以雜毒故。如是極妙生處世俗正受，彼聖能除結雜毒故。是謂繫義是縛義，苦繫義是結義、結雜毒義是結義。廣說五結處盡。
Response: The fetter of craving applies to the five kinds of craving in the three realms. These are fifteen types. The fetter of conceit is the same. The fetter of ill will applies to five kinds. The fetter of stinginess and the fetter of envy are abandoned through cultivation-based contemplation—these are thirty-seven types. These are the natures of the five fetters. Having explained the natures of these fetters, their characteristics, and their inherent nature in the body, I have explained the characteristics. Now I should explain their function. Why speak of fetters? What is the meaning of "fetter"? Response: The meaning of binding is the meaning of fetter; the meaning of being tied to suffering is the meaning of fetter; the meaning of mixed poison is the meaning of fetter. "The meaning of binding is the meaning of fetter" means: binding is the fetter, and the fetter is the binding. How do we know? Response: There is a sutra passage. Venerable Shariputra asked Venerable Mahakaushthila: What is a binding? Kaushthila, does the eye bind forms, or do forms bind the eye? Response: Venerable Shariputra, it is not the eye that binds forms, nor forms that bind the eye—and so on up to mind and mental objects: it is not the mind that binds mental objects, nor mental objects that bind the mind. Rather, whatever lust or desire is present therein—that is the binding. Venerable Shariputra, just as with two oxen, one black and one white, bound together by a yoke and a harness—Venerable Shariputra, if someone were to say, "The black ox binds the white ox, and the white ox binds the black ox," Venerable Shariputra, would that be a correct statement? Response: No, worthy Kaushthila. Why? Response: Worthy Kaushthila, it is not the black ox that binds the white ox, nor the white ox that binds the black ox; rather, they are both bound together by the yoke and harness—that is the binding. In the same way, Venerable Shariputra, it is not the eye that binds forms, nor forms that bind the eye—and so on up to mind and mental objects: it is not the mind that binds mental objects, nor mental objects that bind the mind. Rather, whatever lust or desire is present therein—that is the binding. This is what is meant by "the meaning of binding is the meaning of fetter."
"The meaning of being tied to suffering is the meaning of fetter" means: the fetters of the desire realm tie beings of the desire realm within the suffering of the desire realm; the fetters of the form realm tie beings of the form realm within the suffering of the form realm; the fetters of the formless realm tie beings of the formless realm within the suffering of the formless realm. All fetters of the desire realm have the characteristic of binding—they bind within suffering, not within pleasure. All fetters of the form and formless realms have the characteristic of binding—they bind within suffering, not within pleasure. This is what is meant by "the meaning of being tied to suffering is the meaning of fetter."
"The meaning of mixed poison is the meaning of fetter" means: even in the most exquisite planes of birth, in worldly meditative absorption, just as with liberation and transcendence and all the bases of mastery, the noble ones abandon these because of the mixed poison of the fetters. Just as the most exquisite food mixed with poison is avoided by the wise because of the poison—in the same way, even in the most exquisite planes of birth, in worldly meditative absorption, the noble ones abandon them because of the mixed poison of the fetters. This is what is meant by "the meaning of binding is the meaning of fetter," "the meaning of being tied to suffering is the meaning of fetter," and "the meaning of mixed poison is the meaning of fetter." The extensive exposition of the five fetters is now complete.