鞞婆沙九結處第十四
(Vibhāṣā, Section on the Nine Fetters, Chapter 14)
九結者，愛結、恚結、慢結、無明結、見結、失願結、疑結、慳結、嫉結。
The nine bonds are: the bond of craving, the bond of anger, the bond of conceit, the bond of ignorance, the bond of wrong views, the bond of broken vows, the bond of doubt, the bond of stinginess, and the bond of envy.
問曰：九結有何性？
Question: What is the nature of the nine fetters?
答曰：愛結三界五種，是十五種。慢結、無明結亦爾。恚結五種六識身。見結十八種。失願結亦爾。疑結三界四種，是十二種。慳嫉結欲界思惟斷，此五種。是九結性。是結性已種相身所有自然。說性已，當說行。何以故說結？結有何義？
The reply: The knot of craving has five kinds in each of the three realms, making fifteen kinds. The knot of conceit and the knot of ignorance are the same. The knot of ill will has five kinds, in the six groups of consciousness. The knot of wrong view has eighteen kinds. The knot of broken vows is the same. The knot of doubt has four kinds in each of the three realms, making twelve kinds. The knots of stinginess and envy are abandoned through insight into the desire realm, and there are five kinds. These are the natures of the nine knots. Once the natures of the knots have been explained, their characteristic marks, bodies, and all their natural qualities are [covered]. Having explained their natures, next we should explain their activity. Why are they called knots? What is the meaning of "knot"?
答曰：縛義是結義、苦繫義是結義、結雜毒義是結義。縛義是結義者，縛是結、結是縛。云何知？答曰：有契經。彼契經，尊者舍利弗問尊者摩訶拘絺羅：云何？賢者拘絺羅！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，但以扼鞅繫是彼繫。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中苦繫，色界結色界眾生色界中苦繫，無色界結無色界眾生無色界中苦繫。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、雜毒義是結義。共行說已，當別說行。愛結云何？答曰：三界愛也。
Answer: The meaning of "bondage" is the meaning of "fetter"; the meaning of "bound to suffering" is the meaning of "fetter"; the meaning of "fetter mixed with poison" is the meaning of "fetter."
"The meaning of 'bondage' is the meaning of 'fetter'": Bondage is the fetter, and the fetter is bondage. How do we know this? Answer: There is a sutra. In that sutra, the venerable Shariputra asked the venerable Mahakaushthila: "How is it, friend Kaushthila? Does the eye bind forms, or do forms bind the eye?" He replied: "Venerable Shariputra, it is not that the eye binds forms, nor that forms bind the eye. Likewise for mind and mental objects — it is not that the mind binds mental objects, nor that mental objects bind the mind. Rather, whatever desire or craving is present there — that is the binding.
Venerable Shariputra, suppose there were two oxen, one black and one white, yoked together by a single yoke and harness. Venerable Shariputra, if someone were to say, 'The black ox binds the white ox,' or 'The white ox binds the black ox,' would that be a correct statement?" He replied: "No, friend Kaushthila." "Why is that?" He replied: "Friend Kaushthila, it is not the black ox that binds the white ox, nor the white ox that binds the black ox. Rather, it is the yoke and harness that constitute the binding. In the same way, Venerable Shariputra, it is not the eye that binds forms, nor forms that bind the eye. Likewise for mind and mental objects — it is not the mind that binds mental objects, nor mental objects that bind the mind. Rather, whatever desire or craving is present there — that is the binding. This is what is meant by 'the meaning of bondage is the meaning of fetter.'
"The meaning of 'bound to suffering' is the meaning of 'fetter'": The fetters of the desire realm bind beings of the desire realm to suffering in the desire realm. The fetters of the form realm bind beings of the form realm to suffering in the form realm. The fetters of the formless realm bind beings of the formless realm to suffering in the formless realm. Whatever fetters belong to the desire realm — those have the characteristic of binding, bound to suffering and not to pleasure. Whatever fetters belong to the form and formless realms — those have the characteristic of binding, bound to suffering and not to pleasure. This is what is meant by 'the meaning of bound to suffering is the meaning of fetter.'
"The meaning of 'fetter mixed with poison' is the meaning of 'fetter'": Even the most excellent state of rebirth, with worldly meditative absorption — such as the liberations, transcendences, and all the sense bases — is removed by the noble ones because the fetter is mixed with poison. Just as the most delicious food mixed with poison is avoided by the wise because it is mixed with poison, so too even the most excellent state of rebirth with worldly meditative absorption is removed by the noble ones because the fetter is mixed with poison. This is what is meant by 'the meaning of binding is the meaning of bondage, the meaning of bound to suffering is the meaning of fetter, and the meaning of mixed with poison is the meaning of fetter.'"
Having explained the general teaching, we should now explain the specific formations. What is the fetter of craving? Answer: It is craving in the three realms.
問曰：何以故使中欲界愛立欲使、色無色界愛立有使，如是餘契經中說三愛：欲愛、色愛、無色愛。何以故此契經一切三界愛立一愛結？
答曰：佛世尊於法真諦，餘真無能過。彼盡知法相盡知行，謂法獨能擔彼獨立，若不能獨擔彼立品。或曰：世尊教化，或有利根、或中根、或軟根，利根者一切三界愛說一愛結；中根者說二愛，如使中欲界愛立欲使、色無色界愛立有使；軟根者說三愛，如所說三愛：欲愛、色愛、無色愛。或曰、復次世尊教化，或欲略、或欲廣、或欲略廣。謂欲略者彼三界愛說一愛結；謂欲廣者彼說三愛，如所說三愛：欲愛、色愛、無色愛；謂欲廣略者彼說二愛，如使中欲界愛立欲使、色無色界愛立有使。或曰：復次世尊教化，或始行、或少習行、或已成行，謂始行者彼說三愛，如所說三愛：欲愛、色愛、無色愛；謂少習行者彼說二愛；如使中欲界愛立欲使、色無色愛立有使；謂已成行者彼三界愛說一愛結。或曰：前已說苦繫義是結義，謂欲界愛此是繫相，繫苦中非是樂；謂色無色界愛彼一切繫相，繫苦中非是樂。是等共一相故，以是故世尊一切三界愛立愛結。
問曰：恚結云何？
答曰：於眾生起惡。
問曰：如非眾生亦起惡，何以故說於眾生起惡？
答曰：因眾生起惡，於非眾生亦起惡。或曰：多故。多因眾生起惡，少非眾生。或曰：多增惡故。多增惡於眾生起惡，少增惡非眾生。
問曰：慢結云何？
答曰：七慢謂之慢結。七慢者，慢、增上慢慢、增慢、我慢、欺慢、不如慢、邪慢，此七慢謂之慢結。
問曰：無明結云何？
答曰：三界無知也。
問曰：見結云何？
答曰：三見謂之見結。三見者，身見、邊見、邪見，是三見謂之見結。
問曰：失願結云何？
答曰：二盜謂之失願結。二盜者，見盜及戒盜，是二盜謂之失願結。
問曰：何以故使中五見立一見使，結中二見立見結、二見立失願結？
答曰：佛世尊於法真諦，餘真無能過。彼盡知法相盡知行，謂法能獨擔彼獨立，謂不能獨擔彼立品。或曰：前已說苦繫是結義，謂身見彼名女，繫苦中非是樂；謂邊見及邪見彼亦名女，繫苦中非是樂，是等共一名一性故。三立一見結，謂戒盜彼名界，繫苦中非是樂；謂見盜亦名界，繫苦中非是樂，是共一名一性故，是二見立一失願結。或曰：謂彼種等攝亦等。種等者，謂見結十八種，失願結亦十八種。攝等者，見結攝十八使，失願結亦攝十八使。謂彼種等攝亦等，以是故結中三見立見結，二見立失願結。
問曰：疑結云何？
答曰：於諦猶豫也。
問曰：何以作是說於諦猶豫？
答曰：不定者欲令定故。欲令定者，若遠見生猶豫：是女耶？非女耶？是男耶？非男耶？見二道已生猶豫：是道耶？非道耶？見二衣生猶豫：是我衣耶？非我衣耶。莫作是念：是根本疑結。此是一切欲界不隱沒無記耶行也，謂彼不定說欲令定。
問曰：疑結云何？
答曰：於諦猶豫是謂根本疑結。
問曰：嫉結云何？
答曰：心恚也。心恚者，此結恚相也。
問曰：慳結云何？
答曰：心不欲捨也。心不欲捨者，此結貪相也。
問曰：何以作是說？
答曰：不定者欲令定故。欲令定者，此世間嫉中慳想、慳中嫉想。嫉中慳想者，謂見他好物而起嫉：彼物於我好。彼物於我好，世間見已作是念：此人極慳。彼非慳，是嫉也。慳中嫉想者，如守己妻子財寶，是物於此中莫出。是物於此中莫出，世間見已作是念：此人極嫉。此非嫉，是慳也。謂彼不定，嫉中慳想、慳中嫉想，說欲令定。
問曰：嫉結云何？
答曰：心恚也。心恚者，此結恚相也。
問曰：慳結云何？
答曰：心不欲捨也。心不欲捨者，此結貪相也。
問曰：何以故十纏慳嫉立九結中，餘不立？
答曰：佛世尊於法真諦，餘真無能過。彼盡知法相盡知行，謂有結相立結中，謂無結相不立結中。或曰：現後、現邊。彼十纏何謂後、何謂邊？慳、嫉也。以是故十纏中慳嫉立九結中，餘不立也。或曰：謂卑結、賤妾結、穢結、弊結。若見他得恭敬供養，何故見已起嫉者？有百千無量錢財，於中不能持一錢從今世至後世，於中何故起慳？是謂卑結、賤妾結、穢結、弊結。故十纏慳嫉立九結中，不立餘。或曰：謂因此慳嫉，眾生生死中受無量輕易。世間二所輕易：一者貧窮、二者醜陋。嫉結修習多修習便醜陋，慳結修習多修習便貧窮。此二貧窮及醜陋，父母輕易、兄弟姊妹亦輕易，至己妻子亦輕易。以是故十纏慳嫉立九結中，不立餘。或曰：謂此慳嫉如守獄卒。如眾生繫在獄中，立二獄卒守門令不得出。如園觀極嚴治已，立二人守門不令入。如是此眾生不出惡趣如獄囚者，由慳嫉故；不入天人如園觀者，由慳嫉故。以是故十纏慳嫉立九結中，不立餘。或曰：謂因慳嫉，天、阿須羅數數共鬪。如彼契經：釋提桓因至世尊所而問：大仙人！天及人、阿須羅、揵沓和、迦留羅、羅剎，如是及餘各異身，有幾結？世尊告曰：拘翼！天及人、阿須羅、揵沓和、迦留羅、羅剎，各異身，有二結：慳及嫉。
問曰：如此天及人，或九結或六結或三結或無結。有九結者一切凡夫人，有六結者如凡夫欲愛盡及聖人欲愛未盡，有三結者如聖人欲愛盡，無結者阿羅漢。天及人獨成就二結慳及嫉。何以故告拘翼：天及人、阿須羅、揵沓和、迦留羅、羅剎，如是及餘各異身，有二結慳及嫉耶？
答曰：謂慳嫉是豪貴結。彼釋提桓因於二天中增上豪貴主，彼為此重擔慳嫉所纏。世尊為彼譏刺義故說：拘翼！天及人、阿須羅、揵沓和、迦留羅、羅剎，如是及餘各異身，有二結慳及嫉，汝因慳嫉重擔所纏。或曰：以此慳嫉故，令天、阿須羅數數共鬪。彼釋提桓因畏阿須羅，為阿須羅所嬈。離戰處不久，至世尊所而說義：世尊！何因何緣天及阿須羅數數共鬪？世尊為說義：拘翼！因慳嫉故，天及阿須羅數數共鬪。天上食妙，阿須羅有美女。彼諸天於食慳，不欲令阿須羅得；於女嫉，令我得。阿須羅於女慳，不欲令天得；於食嫉，令我得。彼天來下為女故，阿須羅至天上為食故，如是天及阿須羅數數共鬪。彼釋提桓因畏阿須羅所嬈，離戰處不久，至世尊所而問：大仙人！天及人、阿須羅、揵沓和、迦留羅、羅剎，如是餘各異身，有幾結？世尊告曰：拘翼！天及人、阿須羅、揵沓和、迦留羅、羅剎，及餘各異身，有二結慳及嫉。以是故十纏慳嫉立九結中，不立餘。廣說九結處盡。