華嚴經探玄記 13.5

13.5

第三所離障者，依《十地論》，微煩惱習障。解云：以此位中修無相觀多，障與此違，故說微習。又形前地障，說此為微，理實即是所知障中俱生一分執細染淨，違於六地無染淨法界，故以為障。良以五地超於三四染淨別位，合令同處而二相未盡，至此方除，故說微細。《唯識論》云「名麁相現行障，謂所知障中俱生一分執有染淨麁相現行，彼障六地無染淨道，入六地時便能永斷。由斯六地說斷二愚及彼麁重：一現觀察行流轉愚，則是此中執有染者，諸行流轉染分攝故；二相多現行愚，即是此中執有淨者，取淨相故，相觀多行，未能多時住無相觀。」解云：初愚執苦集流轉門，後愚執滅道淨相門。《金光明》云「一行相續了了顯現無明，二法相數數行至於心無明。」解云：此後無明還滅淨相數於心現，違彼長時多無相觀，故以為障。梁論《深密》、《瑜伽》，同《唯識》辨。

Third, the hindrances abandoned: According to the Daśabhūmikasūtra-śāstra, it is the hindrance of subtle afflictive latencies. Explanation: Because in this stage one frequently cultivates signless contemplation and the hindrance runs contrary to this, it is called a subtle latency. Furthermore, comparing it to the hindrances of the previous bhūmis, this is called subtle; in reality, it is a portion of the innate cognitive hindrances that grasps at subtle defilement and purity, running contrary to the dharmadhātu without defilement or purity of the sixth bhūmi, and thus it constitutes a hindrance. This is truly because the fifth bhūmi surpasses the separate stages of defilement and purity of the third and fourth, bringing them together in the same place, yet the two signs are not yet exhausted; only upon reaching this [bhūmi] are they eliminated, so it is called subtle. The Cheng weishi lun says, "It is called the hindrance of the active manifestation of coarse signs, meaning a portion of the innate cognitive hindrances that grasps at the active manifestation of coarse signs of defilement and purity; that hinders the path without defilement or purity of the sixth bhūmi, and when entering the sixth bhūmi, one is able to sever it forever. Due to this, the sixth bhūmi is said to sever two ignorances and their coarse heaviness: first, the ignorance of manifestly observing the transmigration of conditioned phenomena, which is that which grasps at defilement here, because the transmigration of conditioned phenomena is subsumed under the defiled part; second, the ignorance of the extensive active manifestation of signs, which is that which grasps at purity here, because one grasps at signs of purity, contemplation with signs is extensively active, and one is not yet able to abide for long periods in signless contemplation." Explanation: The first ignorance grasps at the process of transmigration of suffering and its origin, and the latter ignorance grasps at the process of the pure signs of cessation and the path. The Suvarṇaprabhāsa Sūtra says, "First, the ignorance wherein the continuity of activities clearly manifests; second, the ignorance wherein the signs of dharmas repeatedly enter the mind." Explanation: This latter ignorance is the repeated manifestation of the pure signs of cessation in the mind, which runs contrary to prolonged, frequent signless contemplation; hence it constitutes a hindrance. The Liang Treatise, the Saṃdhinirmocana, and the Yogācārabhūmi agree with the explanation in the Cheng weishi lun.