Conflict, Defilement, and Indulgence
Three closely related pairs, each built on the same six-sense pattern already used for "contaminated": what gives rise to open conflict, what binds a being to a future rebirth specifically through craving, hatred, and delusion, and what is grounded in indulging the five sensual pleasures versus renouncing them.
1. Conflict Versus Its Absence
云何有諍？幾是有諍？為何義故觀有諍耶？謂依如是貪瞋癡故，執持刀杖發起一切鬪訟違諍，彼自性故、彼相屬故、彼所縛故、彼所隨故、彼隨順故、彼種類故，是有諍義。乃至有漏有爾所量，有諍亦爾。為捨執著諍合我故，觀察有諍。
What gives rise to conflict? How much of everything gives rise to conflict? For what purpose is this examined? Relying on craving, hatred, and delusion, one takes up weapons and gives rise to every kind of quarrel, litigation, and dispute — being this itself, being bound up with it, being fettered by it, being followed by it, according with it, and belonging to its kind: these six senses are what "giving rise to conflict" means. Its extent matches contamination's own extent, exactly. This is examined in order to abandon clinging to a self conceived as fused with conflict.
云何無諍？幾是無諍？為何義故觀無諍耶？謂有諍相違，是無諍義。乃至無漏有爾所量，無諍亦爾。為捨執著離諍我故，觀察無諍。
What is free of conflict? How much of everything is free of conflict? For what purpose is this examined? The reverse of giving rise to conflict is what "free of conflict" means. Its extent matches the uncontaminated's own extent, exactly. This is examined in order to abandon clinging to a self conceived as free of conflict.
T1606 identifies craving, hatred, and delusion themselves as conflict's own essence, and taking up weapons and quarreling as merely conflict's cause — the outward act of violence is downstream of the inward affliction, not the other way around. This category's extent is identical to "contaminated" because the very same craving, hatred, and delusion already anchor both categories; the treatise is simply examining the same underlying reality from a new angle, this time asking specifically what drives beings into open dispute rather than what draws further rebirth.
2. What Is Bound Up with Future Rebirth
云何有染？幾是有染？為何義故觀有染耶？謂依如是貪瞋癡故，染著後有自身，彼自性故、彼相屬故、彼所縛故、彼隨逐故、彼隨順故、彼種類故，是有染義。乃至有諍有爾所量，有染亦爾。為捨執著染合我故，觀察有染。
What binds a being to future rebirth? How much of everything does so? For what purpose is this examined? Relying on craving, hatred, and delusion, one becomes attached to a future bodily existence — being this itself, being bound up with it, being fettered by it, being followed by it, according with it, and belonging to its kind: these six senses are what "binding to future rebirth" means. Its extent matches conflict's own extent, exactly. This is examined in order to abandon clinging to a self conceived as fused with this binding.
云何無染？幾是無染？為何義故觀無染耶？謂有染相違，是無染義。乃至無諍有爾所量，無染亦爾。為捨執著離染我故，觀察無染。
What is free of this binding? How much of everything is so free? For what purpose is this examined? The reverse of binding is what "free" means here. Its extent matches freedom from conflict's own extent, exactly. This is examined in order to abandon clinging to a self conceived as free of this binding.
T1606 pauses specifically on hatred's role in this category, since hatred might seem an odd fit for "attachment" to future existence: hatred binds a being to further rebirth precisely through its resentment and rejection of the very things that would liberate one from rebirth — begrudging or despising the path to purity is itself a form of clinging to continued existence, on this reading, even though its surface emotional tone is aversion rather than desire.
3. Indulgence Versus Renunciation
云何依耽嗜？幾是依耽嗜？為何義故觀依耽嗜耶？謂依如是貪瞋癡故染著五欲，彼自性故、彼相屬故、彼所縛故、彼隨逐故、彼隨順故、彼種類故，是依耽嗜義。乃至有染有爾所量，依耽嗜亦爾。為捨執著耽嗜合我故，觀察依耽嗜。
What is grounded in indulgence? How much of everything is so grounded? For what purpose is this examined? Relying on craving, hatred, and delusion, one becomes attached to the five sensual pleasures — being this itself, being bound up with it, being fettered by it, being followed by it, according with it, and belonging to its kind: these six senses are what "grounded in indulgence" means. Its extent matches the extent of what binds to future rebirth, exactly. This is examined in order to abandon clinging to a self conceived as fused with indulgence.
云何依出離？幾是依出離？為何義故觀依出離耶？謂依耽嗜相違，是依出離義。乃至無染有爾所量，出離亦爾。為捨執著離耽嗜我故，觀察出離。
What is grounded in renunciation? How much of everything is so grounded? For what purpose is this examined? The reverse of indulgence is what "grounded in renunciation" means. Its extent matches freedom from that binding's own extent, exactly. This is examined in order to abandon clinging to a self conceived as free of indulgence.
T1606 again singles out hatred's role, this time in indulgence specifically: hatred generates attachment to sensual pleasure by way of resenting and rejecting renunciation itself — begrudging the very idea of giving up sensual pleasure is, on this analysis, itself a form of indulgence, just as begrudging the path to liberation was itself a form of binding to rebirth in the previous category. Across this run of three pairs — conflict, binding to rebirth, and indulgence — T1606's consistent point is that craving, hatred, and delusion are a single underlying root examined from three progressively narrower angles: first as the general source of open dispute, then as what specifically anchors a being to future existence, and finally as what specifically anchors a being to the five sensual pleasures within that existence.
Part 13 Complete
Three more paired categories close out the treatise's examination of affliction's grip: conflict and its absence, binding to future rebirth and freedom from it, indulgence and renunciation. Part 14 turns to a sharper distinction — the conditioned versus the unconditioned — followed by worldly versus supramundane, already arisen versus not yet arisen, and grasping versus what is grasped.
Continue to Part 14 — Conditioned and Unconditioned, Worldly and Supramundane →