Thirteen Further Names for the Same Three Poisons
The treatise closes its long catalogue of named affliction-schemes with thirteen further groupings, all sharing an identical structure: craving, hatred, and delusion, examined in turn through a fresh image — stain, burning, arrow, mere possession, misconduct, outflow, deprivation, fever, torment, contention, conflagration, thicket, and entrapment. The treatise's own closing line makes the point explicit: these are not thirteen further afflictions, only the same three poisons named thirteen different ways.
1. Stain, Burning, and Arrow
垢有三種，謂貪垢、瞋垢、癡垢。由依止貪瞋癡故，毀犯如是尸羅學處。由此有智同梵行者，或於聚落或閑靜處，見已作如是言：此長老作如是事、行如是行，為聚落刺、點染不淨。說名為垢。燒害有三，謂貪燒害、瞋燒害、癡燒害。由依止貪瞋癡故，長時數受生死燒惱，故名燒害。箭有三種，謂貪箭、瞋箭、癡箭。由依止貪瞋癡故，於有有具深起追求相續不絕，於佛法僧苦集滅道常生疑惑，故名為箭。
There are three stains: the stain of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one violates one's own training in moral discipline — and it is on this account that a wise fellow practitioner, encountering one in a village or a quiet retreat, says: "This elder has done such a thing, has behaved in such a way — a thorn to the community, a stain marking impurity." This is why they are called stains.
There are three kinds of burning: the burning of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one repeatedly undergoes the burning distress of birth and death across a long span of time — this is why they are called burning.
There are three arrows: the arrow of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one pursues existence and the means of existence ever more deeply and without cease, and constantly gives rise to doubt regarding the Buddha, the Dharma, the Saṅgha, and the four truths — this is why they are called arrows.
2. Possession, Misconduct, and Outflow
所有有三，謂貪所有、瞋所有、癡所有。由依止貪瞋癡故，積畜財物、有怖有怨、多住散亂，故名所有。惡行有三，謂貪惡行、瞋惡行、癡惡行。由依止貪瞋癡故，恒行身語意惡行，故名惡行。又即依此貪瞋癡門，廣生無量惡不善行故，建立三不善根。所以者何？以諸有情愛味世間所有為因行諸惡行，分別世間怨相為因行諸惡行，執著世間邪法為因行諸惡行，是故此貪瞋癡亦名惡行、亦名不善根。
There are three kinds of mere possession: the possession of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one hoards wealth and possessions, lives in fear and enmity, and dwells largely in distraction — this is why they are called possession.
There are three kinds of misconduct: the misconduct of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one constantly carries out bodily, verbal, and mental misconduct — this is why they are called misconduct. It is further with reference to these same three that countless further unwholesome acts arise, which is why craving, hatred, and delusion are established as the three unwholesome roots: sentient beings carry out misconduct through delighting in worldly possessions as their cause, through discriminating worldly enmity as their cause, and through clinging to worldly wrongful teachings as their cause — hence craving, hatred, and delusion are named both misconduct and the unwholesome roots.
漏有三種，謂欲漏、有漏、無明漏。令心連注流散不絕，故名為漏。此復云何？依外門流注故立欲漏，依內門流注故立有漏，依彼二所依門流注故立無明漏。
There are three outflows: the outflow of sensual desire, of continued existence, and of delusion. Causing the mind to flow onward, ceaselessly scattering outward, is what "outflow" means. More specifically: flowing outward through the outward gate establishes the outflow of sensual desire; flowing outward through the inward gate establishes the outflow of continued existence; and flowing outward through the gate underlying both of these establishes the outflow of delusion.
3. Deprivation, Fever, and Torment
匱有三種，謂貪匱、瞋匱、癡匱。由依止貪瞋癡故，於有及資生具恒起追求無有厭足，常為貧乏眾苦所惱，是故名匱。熱有三種，謂貪熱、瞋熱、癡熱。由依止貪瞋癡故，不如正理執著諸相、執著隨好。由執著相及隨好故燒惱身心，故名為熱。惱有三種，謂貪惱、瞋惱、癡惱。由依止貪瞋癡故，隨彼彼處愛樂耽著，彼若變壞便增愁歎，種種憂苦熱惱所觸，故名為惱。
There are three kinds of deprivation: the deprivation of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one endlessly pursues existence and the means of existence without ever finding satisfaction, constantly tormented by the many sufferings of poverty and lack — this is why they are called deprivation.
There are three kinds of fever: the fever of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one incorrectly clings to appearances and to their finer particulars; through this very clinging, body and mind are burned and afflicted — this is why they are called fever.
There are three kinds of torment: the torment of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one becomes absorbed in delight wherever it is found; when that delight changes and passes away, sorrow and lament increase, and one is touched by every kind of distress and burning affliction — this is why they are called torment.
4. Contention, Conflagration, Thicket, and Entrapment
諍有三種，謂貪諍、瞋諍、癡諍。由依止貪瞋癡故，執持刀杖興諸戰諍種種鬪訟，是故貪等說名為諍。熾然有三，謂貪熾然、瞋熾然、癡熾然。由依止貪瞋癡故，為非法貪大火所燒、不平等貪大火所燒，及為邪法大火所燒，故名熾然。稠林有三，謂貪稠林、瞋稠林、癡稠林。由依止貪瞋癡故，於諸生死根本行中廣興染著，令諸有情感種種身流轉五趣，是故貪等說名稠林。拘礙有三，謂貪拘礙、瞋拘礙、癡拘礙。由依止貪瞋癡故，顧戀身財無所覺了樂處憒閙，得少善法便生厭足。由此不能修諸善法，故名拘礙。諸如是等煩惱義門差別無量。
There are three kinds of contention: the contention of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one takes up weapons and gives rise to warfare and every kind of quarrel and litigation — hence craving and the rest are named contention.
There are three conflagrations: the conflagration of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one is consumed by the great fire of unlawful craving, by the great fire of inordinate craving, and by the great fire of wrongful teachings — this is why they are called conflagration.
There are three thickets: the thicket of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one broadly gives rise to attachment within the very root of birth and death itself, causing sentient beings to take on various bodies and circulate through the five destinies — hence craving and the rest are named thickets.
There are three entrapments: the entrapment of craving, of hatred, and of delusion. Relying on craving, hatred, and delusion, one clings fondly to one's own body and possessions, remains unaware, delights in noise and commotion, and, upon attaining even a small wholesome quality, immediately grows satisfied — and through this, one becomes unable to cultivate further wholesome dharmas at all; this is why they are called entrapments.
Such are the countless further gateways of meaning through which the afflictions may be distinguished.
T1606 glosses "conflagration" with unusual precision: unlawful craving is craving bound up with an outright unwholesome course of action; inordinate craving is craving that pursues an object through means neither lawful nor reasonable, even short of full unwholesome action; and the wrongful teachings that constitute delusion's own conflagration are specifically the mistaken doctrines and disciplines taught by rival, non-Buddhist schools. "Entrapment" closes the list with a genuinely practical warning worth drawing out explicitly: T1606 further analyzes it into five specific binds — attachment to one's own body, attachment to a life mixed together with sensual pleasure, the simple absence of a teacher's ongoing guidance and correction, and settling for whatever small wholesome quality has already been attained rather than continuing to progress. This entire run of thirteen groupings, taken as a whole, makes a single point the treatise states outright at its close: none of these names — stain, burning, arrow, fever, torment, conflagration, thicket, entrapment, and the rest — introduces any genuinely new affliction beyond the original six or ten already catalogued at the start of this chapter. Each is simply craving, hatred, and delusion viewed through a different metaphor, chosen to highlight one particular facet of the damage the same three poisons actually do.
Part 36 Complete
The treatise's long catalogue of named affliction-schemes — running from the nine fetters through these final thirteen groupings — is now complete. Part 37 turns to the seventh and eighth gates for examining the afflictions: wrongful conduct (which specific affliction misapprehends which specific target) and realm (which of the three realms each affliction belongs to, and which feelings and consciousnesses each pairs with).
Continue to Part 37 — Wrongful Conduct and Realm →