華嚴經探玄記 14.42

14.42

三所離障者，依《地論》，離於諸法中不得自在障。《唯識論》云「於諸法中未得自在障，謂所知障中俱生一分，令於諸法不得自在。彼障十地大法智雲及所含藏所起事業，入十地時便能永斷。由斯十地說斷二愚及彼麁重：一大神通愚，即是此中障所起事業；二悟入微細祕密愚，即此中障大法智雲及所含藏者。」解云：以能障通等所知障一分為體。《金光明》云「最大神通未得如意無明，微妙祕密藏修行未足無明。」梁論大同。又此地終心，亦離二障，便至佛果。《成唯識論》云「此地於法雖得自在，而有餘障未名最極。謂有俱生微所知障，及有任運煩惱障種。金剛喻定現在前時，彼皆頓斷，入如來地。」由斯佛地說斷二愚及彼麁重：一於一切所知境極微細著愚，即是此中微所知障；二極微細礙愚，即是此中一切任運煩惱障種。故《集論》說「得菩提時，頓斷煩惱及所知障，成阿羅漢，及成如來證大涅槃、大菩提故。」解云：此二微細過，前障外故名餘障。《金光明》云「一切境界微細智礙無明」。二未來是礙不更生，未得不更生智無明。梁論名微細礙微細著，同此可見。

Third, the obstructions abandoned: Relying on the Daśabhūmika-śāstra, one abandons the obstruction of not attaining sovereignty among all dharmas. The Vijñaptimātratāsiddhi says: "The obstruction of not yet attaining sovereignty among all dharmas refers to an innate portion within the cognitive obstruction that causes one not to attain sovereignty among all dharmas. That obstructs the great Dharma-wisdom cloud of the tenth bhūmi, as well as what it contains and the activities it initiates; upon entering the tenth bhūmi, it can be permanently severed. Because of this, the tenth bhūmi is said to sever two ignorances and their coarse heaviness: 1. the ignorance regarding great spiritual powers, which is precisely the obstruction here to the activities initiated; 2. the ignorance regarding awakening and entering into the subtle and secret, which is precisely the obstruction here to the great Dharma-wisdom cloud and what it contains." Explained: it takes the portion of cognitive obstruction that can obstruct spiritual powers and so forth as its essence. The Suvarṇaprabhāsa says: "The ignorance of not yet attaining the greatest spiritual powers as desired; the ignorance of insufficient practice in the subtle secret treasury." The Liang translation of the treatise is largely the same. Furthermore, at the concluding mind of this bhūmi, one also abandons the two obstructions and directly reaches the buddha result. The Cheng weishi lun says: "Although one attains sovereignty over dharmas in this bhūmi, there are remaining obstructions so that it is not yet called the most ultimate. That is, there are innate subtle cognitive obstructions and seeds of spontaneous affliction obstructions. When the vajropama-samādhi is presently manifested, they are all severed instantaneously, entering the tathāgata bhūmi." Because of this, the buddha bhūmi is said to sever two ignorances and their coarse heaviness: 1. the ignorance of extremely subtle attachment to all knowable objects, which is precisely the subtle cognitive obstruction here; 2. the ignorance of extremely subtle hindrance, which is precisely all the seeds of spontaneous affliction obstructions here. Therefore, the Abhidharmasamuccaya says: "Upon attaining bodhi, one instantaneously severs the affliction and cognitive obstructions, becoming an arhat, and becoming a tathāgata realizing great nirvāṇa and great bodhi." Explained: these two subtle faults are outside the former obstructions, hence they are called remaining obstructions. The Suvarṇaprabhāsa calls them "the ignorance of subtle wisdom hindrance regarding all objects" and "the ignorance of not yet attaining the wisdom of non-re-arising regarding hindrances not re-arising in the future." The Liang translation calls them subtle hindrance and subtle attachment, which can be seen to be the same as this.