詳言結使修觀除障
Detailed Explanation of the Fetters: Cultivating Insight to Remove Obstacles
又(十八)云。一切生死。障道苦業。皆因結使。如毗曇說。今略說言。令息覺觀。有十結使。通三界九十八種。今恐文繁。少分喻說。結使者。阿棃耶藏染分種子。名之為結。受六道果報。名之為使。使業發生。增有漏種。如賊居險。潛伏聚集。名之為結。持仗劫害。掠人財寶。名之為使。貪瞋性習。依真潛伏。還緣起發。能劫戒財。取著諸塵。害於智寶。利那相續。追求如使。無對名結。外觀名使。止慮名結。攀緣名使。繫念名結。役心名使。為有結使。愛恚互生。由愛恚故。成取捨業。妄取捨故。癡醫轉厚故。障其慧眼。慧眼未開。名無明暗。闇心緣事。與顛倒相應。抱真常性。受生死苦。生死流浪。迷失正道。未見正道。名為迷惑。無常常想。無樂樂想。無我見我。無淨見淨。如是狂錯。皆因結使。如是結使。造顛倒業。欲斷結使。即修五停觀法。以對治之。安般守意。入三脫門。觀空離相。結使斷除。身心寂靜故不起煩惱。煩惱滅處。名真解脫。解脫者。即大涅槃。
(18) Furthermore, it says: All birth and death throughout saṃsāra, and the suffering-producing karma that obstructs the path, arise from the bonds and latent tendencies (saṃyojana and anuśaya). As the Abhidharma teaches, to put it briefly, in order to bring calming to thought and deliberation, there are ten bonds and latent tendencies that span the three realms in ninety-eight varieties. Fearing that the text would become too long, I will explain them with a brief analogy.
As for "bonds and latent tendencies": the defiled portion of the storehouse consciousness (ālaya-vijñāna) is called a "bond"; receiving the karmic results of the six destinies is called a "latent tendency." Latent tendencies give rise to karma and increase the contaminated seeds. It is like a thief hiding in a dangerous place, lurking and gathering—this is called a "bond." Taking up weapons to rob and harm, plundering people's wealth—this is called a "latent tendency."
The habitual tendencies of greed and hatred lie hidden depending on the true nature; when conditions arise again, they can plunder the wealth of the precepts, seize and cling to sensory objects, and destroy the treasure of wisdom. Moment after moment they continue without interruption, pursuing like a latent tendency. With no opposing force, it is called a "bond"; outward involvement is called a "latent tendency." Stopping thought is called a "bond"; reaching out for objects is called a "latent tendency." Fixing attention is called a "bond"; commanding the mind is called a "latent tendency."
Because of bonds and latent tendencies, craving and aversion give rise to one another. Through craving and aversion, karma of taking and rejecting is formed. Because of mistaken taking and rejecting, the physician's illness of delusion grows ever thicker, and thus the eye of wisdom is obstructed. When the eye of wisdom has not yet opened, it is called the darkness of ignorance. The darkened mind engaging with things corresponds to inverted views. Clinging to a true and permanent nature, one undergoes the suffering of birth and death. Wandering through birth and death, one loses the right path. Not yet seeing the right path is called confusion. Taking the impermanent as permanent, the non-pleasurable as pleasurable, the non-self as self, the impure as pure—such frantic error all arises from bonds and latent tendencies.
These bonds and latent tendencies create inverted karma. To cut off bonds and latent tendencies, one should practice the five methods of stabilizing the mind (pañca-sthānika) as their antidote: mindful breathing and guarding the mind, entering the three gates of liberation, contemplating Emptiness and detaching from marks—then bonds and latent tendencies are cut off. With body and mind stilled, afflictions (kleśa) no longer arise. The place where afflictions cease is called true Liberation. Liberation is none other than great Nirvana (Mahāparinirvāṇa).