仁王護國般若波羅蜜多經疏 2.221

2.221

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.