華嚴經探玄記 11.56

11.56

三所離障者，依《十地論》名邪行於眾生身等障。梁《攝論》第十云「依身等，諸眾生起邪行無明。」《唯識》第九云「二邪行障，謂所知障中俱生一分，及所起誤犯三業，彼障二地極淨尸羅，入二地時便能永斷。由斯二地說斷二愚及彼麁重：一微細誤犯愚，即是此中俱生一分；二種種業趣愚，即彼所起誤犯三業，或唯起業不了業愚。」解云：此二愚中，初是能發、後是所發。問：所知障不能發業，亦非潤生，如何此中能發三業？答：《唯識》第一生煩惱發犯戒業，通所知障；此約誤犯，故不相違。又此二愚，一是能發業愚、二是不了業愚。若依此釋，二愚皆用無明為性，《深密經》、《瑜伽論》皆同可知。又唯此地中總除五法：一所知障一分；二彼所發業；三彼障麁重；四及煩惱麁重，以十地修位雖不斷煩惱障，然必伏彼斷其麁重；五及離報障相應心所，離縛不生，准前知之。此上約始教。若依終教，如梁《攝論》等。其煩惱種，初地永盡，唯有彼習。其所知障一分麁者亦初地盡，餘分及習於諸地中各別正斷。二無明為緣劣無流業。三所感變易方便生死報竝是所離，准前知之。

Third, the obstacles to be abandoned: According to the Daśabhūmika-śāstra, it is named the obstacle of wrong conduct regarding sentient beings' bodies and so forth. The tenth fascicle of the Liang translation of the Mahāyānasaṃgraha states: "Relying on the body and so forth, sentient beings give rise to the ignorance of wrong conduct." The ninth fascicle of the Cheng weishi lun says: "Second is the obstacle of wrong conduct, meaning an innate portion of the cognitive obstacle and the mistaken transgressions of the three karmas produced by it. They obstruct the extremely pure śīla of the second bhūmi; upon entering the second bhūmi, they can be permanently severed. Because of this, the second bhūmi is said to sever two kinds of delusion and their coarseness: first, the delusion of subtle mistaken transgressions, which is precisely the innate portion here; second, the delusion of various karmic destinies, which is the mistaken transgressions of the three karmas produced by it, or the delusion that merely initiates karma without understanding karma." Explanation: Of these two delusions, the first is that which initiates, and the latter is that which is initiated. Question: The cognitive obstacle cannot initiate karma, nor does it moisturize rebirth; how can it initiate the three karmas here? Answer: In the first fascicle of the Cheng weishi lun, producing afflictions to initiate karma that violates precepts is shared with the cognitive obstacle; this is stated with respect to mistaken transgressions, so there is no contradiction. Furthermore, of these two delusions, one is the delusion that initiates karma, and the second is the delusion of not understanding karma. If relying on this explanation, both delusions take ignorance as their nature, as is equally known in both the Sandhinirmocana Sūtra and the Yogācārabhūmi-śāstra. Furthermore, exclusively within this bhūmi, five phenomena are eliminated in total: first, a portion of the cognitive obstacle; second, the karma initiated by it; third, the coarseness of that obstacle; fourth, the coarseness of afflictions, because although the cultivation stages of the ten bhūmis do not sever the affliction obstacle, they necessarily subdue it and sever its coarseness; fifth, the mental factors associated with the retributive obstacles, which being freed from bondage do not arise, as should be understood following the previous discussion. The above is according to the Initial Teaching. If according to the Final Teaching, as in the Liang translation of the Mahāyānasaṃgraha and so forth: the seeds of afflictions are permanently eliminated on the first bhūmi, with only their latencies remaining. The coarse portion of the cognitive obstacle is also eliminated on the first bhūmi, while the remaining portions and latencies are individually and properly severed on the respective bhūmis. Second, inferior untainted karma conditioned by ignorance; third, the retributive saṃsāric result of the transformation [body] through upāya induced by it—all these are what are abandoned, as should be understood following the previous discussion.