仁王經疏 2.52

2.52

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.