14.2.10 瀑流 Waterfall

瀑流是瀑布的急流，謂眾生順從生死雜染（即諸煩惱），隨波逐流，而被放逐於生死苦海。瀑流有四種。

Waterfall refers to the rapid flow of a waterfall, which means that all living beings obey the defilements of life and death (i.e., the troubles), drift with the currents, and are exiled in the bitter sea of life and death. There are four types of waterfalls.

一）欲瀑流，謂欲界眾生對色聲香味觸，這五色有欲求，若不知節制，畢陷落於生老病死，惑業苦流轉之中，不得解脫和休息。此欲瀑流取欲界中的上品煩惱。上品煩惱，是把大千世界中九地（參見插圖14.2.11-23至31）的每一地階級成九品：下下品、下中品、下上品，中下品、中中品、中上品，上下品、上中品、上上品。瀑流但取五趣雜居地中的三級上品煩惱，中品和下品煩惱不適用於瀑流這個說法。

1) The waterfall of desire, which means that all beings in the desire boundary have desire for color, sound, smell, taste, and touch, and if they do not know how to control it, will be trapped in the bitter circulating current of birth, old age, sickness, and death, can not unfetter and rest. This waterfall of desires are the upper-grade annoyances in the desire boundary. The upper-grade annoyances are to classify each of the nine lands in Great-Grand-Worlds (see illustration 14.2.11-23 through 31) into nine grades: lower-lower grade, lower-middle grade, lower-upper grade, middle-lower grade, middle-middle grade, middle-upper grade, upper-lower grade, upper-middle grade, and upper-upper grade. The term "waterfall" refers to the three upper-grades in the “five interests mixed dwell land”. The middle-grade and low-grade annoyances do not apply to the term "waterfall".

二）有瀑流，有的意思是有記憶、有習氣，因果不忘，比如欲界、色界、和無色界為三有，再比如插圖14.2.11中1至22是25有（參見13.3節）。那些有人人都有，若不解其義則畢受其害，隨之而去，不知所終。此有瀑流除去欲界有，單指色界和無色界八地中的上品煩惱。

2) Have Waterfall, have means memory have, having the habits, and the cause and effect are not forgotten. For example, the desire boundary, color boundary, and colorless boundary (in fig. 14.2.11) are three haves, and that 1 to 22 are 25 haves (see Section 13.3). Everyone has those haves, and if don't understand their meaning and go along with them, will suffer from them, without knowing where they end up. The Have Waterfall excludes the haves of Desire Boundary, refers only to the upper-grade annoyances in Color Boundary and Colorless Boundary.

三）見瀑流，見即本章後文的112位見煩惱；見瀑流包括九地所有的上品見煩惱。此說眾生被三界的見煩惱所遷流，沉溺於生死苦海，不得解脫。

3) View Waterfall, the view is the 112 View Annoyances later in this chapter; the View Waterfall includes all the upper-grade View Annoyances in the nine lands. This says that all living beings are drifted by the View Annoyances in the three boundaries and are submerged to the bitter sea of birth and death, with no way to escape.

四）無明瀑流，無明就是無知，黑暗，本質就是不知道四聖諦的道理；無明瀑流包括九地中的所有上品無明煩惱。此說眾生被九地的無明煩惱所牽引，沉溺於生死苦海，不得解脫。

4) Non-light Waterfall, the non-light is ignorance, darkness, and its essence is not knowing the principles of the Four Victorious Cruxes; the Non-light Waterfall includes all the upper-grade non-light annoyances in the nine lands. This says that all living beings are led by the ignorance and annoyances in the nine lands and are submerged to the bitter sea of birth and death, with no way to escape.

14.2.11 軛 Yoke

軛是用來軛牛的項領籠套（如圖14.2.11-36），令牛拉車不能出駕，譬喻煩惱障礙異生離系，不得解脫。異生就是具有異生性（參見11.4.4.2.3節），就是普通人。此說煩惱不但勞役有情身心，還能障礙有情脫離其異生性（即個體性），逃脫其奴隸的命運。軛有四種，1欲軛、2有軛、3見軛、4無明軛。此四軛的解釋與上小節四種瀑流類似，九地中，每一地的三級上品煩惱為瀑流，三級中品煩惱為軛，如其次第，即依習氣欲望而起行、依習氣有而行、依習氣邪說異教而行。

A yoke is a collar and cage (see fig. 14.2.11-36) used to yoke a cow so that the cow cannot escape from the cart. It is a metaphor for that annoyances can hinder Various Sentients to unfetter. This is saying that annoyances not only servile the body and heart of sentient beings, but also prevent sentient beings from escaping from their Natures of Various Sentient (i.e. individuality) and escaping from their fate of being slaves. There are four types of yokes: 1st desire yoke, 2nd have yoke, 3rd view yoke, and 4th ignorance yoke. The explanation of these four yokes is like the four kinds of waterfalls in the previous section. Among the nine lands, the three upper-grade annoyances in each land are called Waterfalls, and the three middle-grade annoyances are called yokes. The following is the order, that is, acting according to habitual desires, acting according to habits, acting according to habitual heresies.

14.2.12 株杌 Stump

株杌，義為枯樹樁，此從譬喻得名，參見前文14.1-1節塵剎土案例中的株杌。那株杌是個異熟果（參見11.6.1節）。異熟果異時而熟，如一年後，三年後，十或三十年後才成熟。異熟果異地而熟，如三界九地，成熟在哪裡都可能。異熟果異類而熟，無意識是個大染缸，貪嗔痴普遍地污染眾生。株杌譬喻貪瞋痴煩惱根深蒂固，對治道犁難以將其從心地中拔出。眾生從無始以來，串習貪瞋痴成為業行。貪業引起心不調順，瞋業無所堪能，痴業難可解脫。由於眾生難斷這根深蒂固的貪嗔痴業，故立此三為株杌。

Stump gets its name from the metaphor, refer to the case in section 14.1-1, which stump is a Variation Fruit (see section 11.6.1). Variation Fruits ripen at different times, such as one year later, three years later, ten or thirty years later. Variation Fruits ripen in different places, such as anywhere of the nine lands in Great Grand Worlds. Variation Fruits ripen in different species, the unconscious is a big dye vat where greed, anger, and ignorance universally pollute all sentient beings. The stump is a metaphor for the deep-rooted annoyances of greed, irritation, and ignorance, which are difficult to pluck out heartland by the plow of Path Crux. Since time immemorial, all sentient beings have been accustomed to greed, irritation, and ignorance, so the three have become karma. Greed karma causes the heart to become uncoordinated. Irritation karma causes the heart to become unqualified for any affairs. Ignorance karma is difficult to unfetter. It is difficult for sentient beings to break away from these deep-rooted karmas of greed, irritation, and ignorance, therefore the three are set up as stumps.

14.2.13 垢 Maculate-ness.

謂貪瞋痴故，毀犯戒行學處，作諸惡行，染污不淨，故立名貪嗔痴為三種垢。

Saying that because of greed, irritation, and ignorance, sentient beings violate destroy the precepts and disciplines, commit all kinds of evil deeds, and defiles immaculateness; therefore, greed, irritation, and ignorance are established as the three kinds of Maculate-ness.

14.2.14 常害 Constant Harm

謂貪瞋痴三業，常能為害，招感生老病死等苦，故立名貪嗔痴為三種常害。

It is said that the three karmas of greed, irritation, and ignorance are always capable of causing harm, inviting birth, old age, sickness, and death bitter, so the three are named the three constant harms.

14.2.15 所有 Possession

此是從果法立名。謂貪瞋痴與能有相應，能積集所有資財，恆常與怖畏等相應，令心多住散亂，故立名貪嗔痴為三種所有。

This alias of annoyance is named from fruit law. Saying that greed, irritation, and ignorance corresponding to able-to-have, can accumulate all the assets, and constantly correspond to the horrors, etc., so that the heart dwells in dispersal constantly, therefore greed, irritation and ignorance are established as the three kinds of possessions.

14.2.16 根 Root

由貪瞋痴故，心中生起不善法。貪瞋痴是一切不善法生起所依的根本，故立名貪瞋痴為三種不善根。

Because of greed irritation and ignorance, heart arouses non-benevolent laws. Greed irritation and ignorance are fundamental roots of all non-benevolent juristic arousals, therefore, the three are established as the three non-benevolent Roots.

14.2.17 惡行 Ferocious Behaviors

由依於貪瞋痴故，眾生常作身語意惡行。由貪進求財利等，多行惡行。由懷瞋恚，不忍他過，多行惡行。由懷愚痴，起顛倒邪見，行諸惡行。又由貪嗔痴是邪行自性，故立名貪瞋痴為三種惡行。

Due to greed irritation and ignorance, sentient beings often commit ferocious bodily orally and intentionally deeds. Due to greed on gain more assets and profits, people conduct ferocious behaviors broadly. Due to anger and hatred, people cannot tolerate others' mistakes and commits many evil deeds. Due to bosom ignorance and foolishness, arousal of upside-down heretical views, sentient beings commit many evil deeds. And due to greed irritation and ignorance are heretical behaviors’ nature, therefore the three are named as three Ferocious Behaviors.

14.2.18 漏 Leakage

欲、有、和無明等，劫持、分流心識流，另心分散，故立名煩惱為漏。漏有三種：欲漏、有漏、無明漏。欲漏，依外門流注，即心於五欲外塵境界中流散，建立欲漏；體即欲界一切煩惱，唯除無明。依內門流注，即於內根身等上流散，建立有漏；體即色、無色界一切煩惱，唯除無明。依彼前二所依門流注，立無明漏；體即三界所有無明。

Desire, have, and ignorance, etc., hijack and sub-drain the stream of heart senses, and scatter the mind, so the name of annoyance as Leakage was established. There are three kinds of leakage: desire leakage, have leakage, and ignorance leakage. According to the heart-senses flow concentration of external door, i.e., base on the heart’s dispersion in the five desires of outer dust environments, the Desire Leakage is established; Its body is all annoyances of Desire Boundary, except for ignorance. According to the flow concentration of internal door, i.e., on dispersing in the bodies of internal roots to establish Have Leakage, its body is all annoyances in Color Boundary and Colorless Boundary, except for ignorance. According to the flow concentration of the first two doors to establish Ignorance Leakage, its body is all the ignorance in the Three Boundaries.

14.2.19 匱 Scarcity

匱，即缺乏、不足；無有厭足故名為匱。謂由貪瞋痴故，愚人於資助生命的財物等，恆起追求，沒有滿足。由貪、瞋、痴能令身心恆感覺貧乏，故名貪嗔痴為三種匱。

Scarcity means lack, insufficiency; not having contentment and satiation hence name of Scarcity. Because of greed irritation and ignorance, fools are constantly pursuing and not being satisfied with the possessions that support their lives. Because greed irritation and ignorance can make the body and heart feel scarce constantly, the three are called the three kinds of scarcity.

14.2.20 燒 Burn.

由貪瞋痴故，愚人於所緣境界不如正理，執着相好、起強烈愛染，燒熱身心，故立名為燒。

By reason of greed irritation and ignorance, fools irrationally obsess those goods of phenomena, arouse strong love to those being aggregated environments, heating up the body and heart fervidly, hence name of burn.

14.2.21 惱 Annoyance

由貪瞋痴故，愚人於諸可愛境相愛樂耽看，若可愛境相變壞的時候，便引起種種的愁嘆等憂苦，惱亂身心，故名為惱。

By reason of greed irritation and ignorance, fools linger and look at all lovely environments with pleasure, and when the sates deteriorate, they give rise to kinds of sorrow, sighs, etc. annoyances, which disturb the body and heart, therefore name of Annoyances.

14.2.22 有諍 Have Expostulation

有諍，諍是好意勸諫的意思，貪瞋痴能為斗訟諍競的因。由貪瞋痴故，愚人執持刀杖，興諸戰諍，所以立貪瞋痴名為有諍。

Expostulation means earnest and kindly protest, but it is cause of all quarrel litigation and violence; greed irritation and ignorance can be reason of expostulation. Due to greed irritation and ignorance, fools hold swords, clubs, guns, and artilleries to feed expostulations and wars, therefore, greed irritation and ignorance are named as Have Expostulation.

14.2.23 火 Fire

由貪瞋痴如火，能燒毀所積集的善根薪，故說貪瞋痴名火。

Since greed irritation and ignorance are like fire that burn up the accumulated firewood of benevolent roots, it is said that greed irritation and ignorance are called fires.

14.2.24 熾燃 Conflagration

熾燃，大火義，此是譬喻貪嗔痴惡業如大火。謂由瞋痴故，愚人為非法貪的大火所燒。非法貪就是貪着十種不善業道（即十惡戒，參見13.1節）。由貪瞋痴故，愚人又為不平等貪的大火所燒。不平等貪就是非法非理的貪求境界。由貪瞋痴故，愚人又被邪法大火所燒。邪法大火就是一切我見、邊見、邪見、見取見、和戒禁取見（參見11.4.4.1.4 根本煩惱）。由非法貪、不平等貪、和邪法等能夠引發身心中的熾燃烈焰，故名為熾然。

This is a metaphor for ferocious karma of greed irritation and ignorance like a conflagration. It is said that due to greed irritation and ignorance, fools are burned by the fire of illegal greed. Illegal greed is the greedily desires for the karmas of ten ferocious paths (i.e., the ten ferocious precepts, see section 13.1). Due to greed irritation and ignorance, later, fools are burned by the fire of unequal greed. Unequal greed is the state of illegal and irrational greed. And again, due to greed irritation and ignorance, fools are burned by the fire of heretical laws. The Fires of Heretical laws are all Seth view, edge views, heresies, view fetch, and precept fetch (see section 11.4.4.1.4 Fundamental Annoyances). Illegal greed, unequal greed, and heretical laws etc. can cause blazing flames in the body and heart, so it is called Conflagration.

14.2.25 稠林 Dense Forest

貪嗔痴等之煩惱大樹聚集，名為稠林。由貪瞋痴故，於生死根本煩惱極其雜染業行，廣興染着，令諸有情，感生種種身，流轉於五趣，如行走在大樹聚集的稠林里，難可出離。

Great trees of greed, irritation, and ignorance are collectively called Dense Forest. Because of greed, irritation, and ignorance, sentient beings broadly dyed by fundamental annoyances and their crossly bred karmic behaviors, so aggregated as various kinds of bodies, circulating in five interests, like migrating in a dense forest where big trees are gathered. And it is difficult to get out of it.

14.2.26 拘礙 Detentions

謂貪瞋痴能令眾生樂着種種妙欲塵故，能障有情證得出世法故。拘礙依於五處而得建立，一、顧戀內身，二、顧戀諸欲，三、樂相雜住，四、缺於隨順教誡教授，五、於諸善品得少為足。

Saying that greed, irritation, and ignorance can make sentient beings enjoy all kinds of wonderfully desirable dusts and can hinder sentient beings from realizing the transcending mundane laws, therefore the name of detentions is set up. Detentions are established in the five places: 1. Caring for the inner body, 2. Caring for desires, 3. Being mixed with pleasures, 4. Lack of following the precepts and teachings, and 5. Being satisfied with a few benevolent laws.

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