仁王經疏 2.52

2.52

釋曰：第二、明除障也。然此除障，諸教不同。就實正理，如《成唯識》第十卷說，謂一切障二障所攝。煩惱障中，見所斷種，於極喜地見道初斷；彼障現起，地前已伏。修所斷種，金剛喻定現在前時一切頓斷；彼障現起，地前漸伏。初地已上能頓盡令永不行，如阿羅漢。由故意力，前七地中雖暫現起而不為失，八地已上畢竟不行。所知障中，見所斷種，於極喜地見道初斷；彼障現起，地前已伏。修所斷種，於十地中漸次斷滅，金剛喻定現在前時方永斷盡；彼障現起，地前漸伏，乃至十地方永斷盡。八地已上，六識俱者不復現行，無漏觀心及果相續能違彼故。第七俱者猶可現行，法空智果起位方伏。前五轉識設未轉依，無漏伏故障不現起。雖於修道十地位中，皆不斷滅煩惱障種，而彼麁重熏漸斷滅。由斯故說，二障麁重一一皆有三住斷義。雖諸住中皆斷麁重，而三位顯，是故偏說。然此經文且依此品，地前伏忍而伏非斷，信忍三地說斷三界色煩惱縛，順忍三地能斷三界心等煩惱，無生忍地亦釋三界心色等習，至寂滅忍佛菩薩斷三界心習。即此下文〈受持品〉說：初地斷貪、二地斷嗔、三地斷癡、四地斷見、五地斷疑、六地斷三界集因集果、七地斷三界習因業果、八地觀心心寂滅、九地滅心心相、十地證一切法解脫。住金剛臺者，為顯諸地勝劣差別，就障麁重說貪嗔等，非就實義。所以者何？就實正理，如前所說，煩惱障中見所斷種，見位永斷；修所斷種，要至金剛一剎那中方能頓斷。若所知障，地地別斷。故知煩惱障中位位斷者，就麁重說。然此所說色心煩惱，自有兩釋：一云從境得名，若緣色者名色煩惱，若緣心者名心煩惱。或可從喻得名，色心相望，色麁心細，是故麁惑。名色煩惱其細惑者，名心煩惱。色心習者，就習氣中，若麁習氣但言色心煩惱，若微細者名色心習。

Explanation: The second [section] clarifies the removal of hindrances. However, this removal of hindrances differs across various teachings. As for the accurate, correct principle, it is as stated in fascicle 10 of the *Vijñaptimātratāsiddhi*: namely, all hindrances are subsumed under the two hindrances. Among the affliction hindrance (kleśāvaraṇa), the seeds severed by seeing [the truths] (darśana-heya) are severed at the beginning of the path of seeing on the Joyful Ground (pramuditā-bhūmi); their active manifestations have already been suppressed before the grounds. The seeds severed by cultivation (bhāvanā-heya) are all severed at once when the vajropama-samādhi appears directly before one; their active manifestations are gradually suppressed before the grounds. From the first ground upwards, one can eliminate them at once so that they never arise again, just like an arhat. Due to the power of intentional vow, although they briefly manifest actively in the first seven grounds, this is not an error; from the eighth ground upwards, they never manifest actively at all. Among the cognitive hindrance (jñeyāvaraṇa), the seeds severed by seeing [the truths] are severed at the beginning of the path of seeing on the Joyful Ground; their active manifestations have already been suppressed before the grounds. The seeds severed by cultivation are gradually severed and eradicated across the ten grounds, and are completely severed forever only when the vajropama-samādhi appears directly before one; their active manifestations are gradually suppressed before the grounds, and are completely severed forever only upon reaching the tenth ground. From the eighth ground upwards, those associated with the six consciousnesses no longer actively manifest, because the uncontaminated contemplative mind and its fruit continue unbroken, capable of countering them. Those associated with the seventh [consciousness] may still actively manifest, being suppressed only when the fruit of the wisdom of dharma-emptiness arises. Even if the first five transforming consciousnesses have not yet undergone the revolution of the basis (āśrayaparivṛtti), because they are suppressed by the uncontaminated, the hindrance does not actively manifest. Although across the ten-ground stages of the path of cultivation the seeds of the affliction hindrance are not eradicated at each stage, their heavy crudities (dauṣṭhulya) are gradually eradicated through perfuming. Therefore it is said that the heavy crudities of the two hindrances each have the meaning of being severed across three abodes. Although the heavy crudities are severed in all abodes, they are prominent in three stages, and are therefore spoken of in particular. However, the text of this sūtra provisionally relies on this chapter: the suppression patience before the grounds suppresses but does not sever; the three grounds of faith patience are said to sever the bonds of form-afflictions of the three realms; the three grounds of accordant patience can sever mind-afflictions, etc., of the three realms; the grounds of the patience of the non-arising of phenomena also release the habits, etc., of mind and form of the three realms; and reaching the extinguishing patience, the buddhas and bodhisattvas sever the mind-habits of the three realms. Namely, the text below in the "Chapter on Receiving and Upholding" states: the first ground severs greed, the second ground severs anger, the third ground severs delusion, the fourth ground severs [wrong] views, the fifth ground severs doubt, the sixth ground severs the origination-causes and origination-fruits of the three realms, the seventh ground severs the habit-causes and karma-fruits of the three realms, the eighth ground contemplates mind and mental states as extinguished, the ninth ground extinguishes the characteristics of mind and mental states, and the tenth ground realizes liberation from all dharmas. For those abiding on the vajra platform, in order to reveal the distinction of superiority and inferiority among the grounds, greed, anger, and so forth are spoken of with respect to the heavy crudities of the hindrances, not with respect to the actual meaning. Why is this? According to the actual, correct principle, as stated before, among the affliction hindrance, the seeds severed by seeing are severed forever at the stage of seeing; the seeds severed by cultivation can only be severed at once in a single vajra instant. As for the cognitive hindrance, it is severed ground by ground. Therefore we know that severing stage by stage within the affliction hindrance is spoken of in terms of the heavy crudities. However, regarding the form-afflictions and mind-afflictions spoken of here, there are two explanations: One says they get their names from the cognitive objects: if they take form as object, they are called form-afflictions; if they take mind as object, they are called mind-afflictions. Alternatively, they may get their names by way of metaphor: comparing form and mind, form is crude and mind is subtle; therefore crude delusions are named form-afflictions, while subtle delusions are named mind-afflictions. As for the habits of form and mind: among the habit-energies (vāsanā), if they are crude habit-energies, they are merely called form- and mind-afflictions; if they are subtle, they are called habits of form and mind.