華嚴經探玄記 12.5

12.5

第三所離障者，依《十地論》，離闇相於聞思修諸法忘障。解云：此與所得地法敵對，相翻故立斯四號。《唯識論》第九名闇鈍障，謂所知障中俱生一分，令聞思修法忘失，彼障三地勝定總持及彼所發殊勝三慧，入三地時便能永斷，由斯三地說斷二愚及彼麁重。一欲貪愚則是此中能障勝定及修慧者，彼昔多與貪欲俱故名欲貪愚，今得勝定及修所成，彼既永斷，欲貪隨伏，此無始來依彼轉故。二圓滿陀羅尼愚則是此中能障總持聞思慧者，解云：此實是所知障，與欲貪同體，故名欲貪愚。以貪妙欲掉動散亂，障定發修慧。聞持等者，從所障因法以立名，以親障聞思二慧，是彼總持所起果故。此是忘念不正知等同體所知障。《解深密經》及《瑜伽》、《金光明經》及梁《攝論》等各有二愚，大同此說。又有離業障及報障，准前知之。

Third, the obstacles abandoned: relying on the Daśabhūmika-bhāṣya, it abandons the characteristic of darkness and the obstacle of forgetting the dharmas of hearing, contemplation, and cultivation. Interpretation: these stand in direct opposition to and flip the dharmas of the bhūmi attained; thus these four designations are established. Fascicle nine of the Vijñaptimātratāsiddhi calls it the obstacle of dull darkness, meaning the innate portion of the cognitive obstacle that causes the dharmas of hearing, contemplation, and cultivation to be forgotten; it obstructs the superior concentration, dhāraṇī, and the extraordinary three wisdoms produced by them on the third bhūmi; upon entering the third bhūmi, one is able to sever it forever, and on this basis the third bhūmi is said to sever two ignorances and their coarseness. First, the ignorance of desire and greed: this is what can obstruct superior concentration and cultivated wisdom here; because in the past it often accompanied sensual desire, it is called the ignorance of desire and greed; now that one attains superior concentration and what is produced by cultivation, and that [obstacle] is severed forever, sensual desire is accordingly subdued, for from beginningless time it has operated relying on that. Second, the ignorance regarding perfected dhāraṇī: this is what can obstruct dhāraṇī and the wisdoms of hearing and contemplation. Interpretation: this is actually a cognitive obstacle, having the same substance as desire and greed; hence it is named the ignorance of desire and greed. Because greed for wonderful desires causes agitation and distraction, it obstructs concentration from generating cultivated wisdom. 'Retaining what is heard' and so forth takes its name from the causal dharma obstructed, because it directly obstructs the two wisdoms of hearing and contemplation, which are the fruits produced by that dhāraṇī. This is a cognitive obstacle possessing the same substance as forgetfulness, non-correct comprehension, and so forth. The Saṃdhinirmocana Sūtra, Yogācārabhūmi, Suvarṇaprabhāsa Sūtra, and Liang translation of the Mahāyānasaṃgraha each mention two ignorances, largely identical to this explanation. Furthermore, there are abandonment of karmic obstacles and retribution obstacles, which should be understood by analogy with the preceding.