仁王護國般若波羅蜜多經疏 2.221

2.221

解曰：能斷三障者，如下經云「四地永斷微細身邊見故，五地斷隨小乘樂求涅槃，六地能斷三界集因集業麁現行相。」此之三障，至下當悉。心煩惱縛者，此上三障唯意識俱，名為心也。言煩惱者，准《十地論》，三障如次與三慢俱，謂我法慢、身淨分別慢，從我慢說，名煩惱故。又《善戒經》說皮、肉、心三種煩惱。若緣六塵起貪嗔癡，如皮在外，名皮煩惱。若緣內執起我我所，如肉在內，名肉煩惱。若迷真理真俗別別，如心在於皮肉之內，名心煩惱。斷次第者，初地見道斷肉煩惱，初至七地斷皮煩惱，八至十地無功用道斷心煩惱。如《瑜伽》四十八云「所知障品有其三品：一者在皮麁重，極喜已斷。二者在膚麁重，八地已斷。三者在實麁重，如來住斷。」經論斷位與此不同，皮肉心等通目二障，顯此色心義同彼故。所言縛者，心為彼拘不證自地，正智斷彼即離縛故。從此第三結申利他。

Commentary: Regarding 'capable of severing the three obstacles': as the sūtra states below, 'Because on the fourth bhūmi one forever severs the subtle views of self and extremes; on the fifth bhūmi one severs following the Hīnayāna in taking pleasure in seeking nirvāṇa; on the sixth bhūmi one is able to sever the coarse active characteristics of the cause of origination and the karma of origination in the three realms.' These three obstacles will be fully explained below. Regarding 'the bondage of mental afflictions': these three obstacles above are conjoined only with the mental consciousness (manovijñāna), hence called 'mental'. As for 'afflictions': according to the Daśabhūmikā-śāstra, the three obstacles are successively conjoined with three kinds of arrogance—namely, the arrogance of self and dharmas, and the arrogance of discriminative purity of the body; spoken of from the perspective of the arrogance of self, they are named afflictions. Furthermore, the Bodhisattvabhūmi (Śīla chapter / Śīla-sūtra) speaks of three kinds of afflictions: skin, flesh, and heart. If one takes the six sense-objects as condition and generates greed, hatred, and ignorance, being on the outside like skin, it is called skin-affliction. If one takes internal grasping as condition and generates the view of self and what belongs to self, being inside like flesh, it is called flesh-affliction. If one is deluded about the real principle so that the real and the conventional are distinct, like the heart being within the skin and flesh, it is called heart-affliction. As for the sequence of severance: the path of seeing on the first bhūmi severs flesh-affliction; from the first to the seventh bhūmi, skin-affliction is severed; from the eighth to the tenth bhūmi, the effortless path severs heart-affliction. As Yogācārabhūmi fascicle forty-eight states: 'The class of obstacles to the knowable has three grades: first, the heavy encumbrance in the skin, severed at the [bhūmi of] Extreme Joy; second, the heavy encumbrance in the flesh, severed at the eighth bhūmi; third, the heavy encumbrance in the marrow/core, severed at the abode of the Tathāgata.' The stages of severance in sūtras and treatises differ from this; skin, flesh, and heart generally designate both obstacles, showing that here form and mind share the same meaning with them. As for 'bondage': the mind is bound by them and does not realize its own bhūmi; when correct wisdom severs them, one is freed from bondage. Hereafter, the third [part] concludes by stating the benefiting of others.