華嚴經探玄記 14.5

14.5

三所離障者，依《地論》離無相有行障。《唯識》云「無相中作加行障，謂所知障中俱生一分令無相觀不任運起。前之五地有相觀多、無相觀少，於第六地有相觀少、無相觀多，第七地中純無相觀雖恒相續而有加行，由無相中有加行故，未能任運現相及土，如是加行障八地中無功用道故。若得入第八地時便能永斷，彼永斷故得二自在，由斯八地說斷二愚及彼麁重：一於無相作功用愚、二於相自在愚。今於相中不自在故，此亦攝土相一分故。八地以上純無漏道任運起故，三界煩惱永不現前行，第七識中細所知障猶可現起，生空智果不違彼故。」解云：依護法宗，於無相中有加行智，體非是障，以善性故。由所斷障，令作加行，故說名加行障。由此第七有加行故，雖現金等諸相及土，非任運現，故以為障。生空智果者，謂生空智所引後得智及滅定。《金光明》云「一無相法多有功力無明、二執相自在難可得度無明。」解云：此所迷現相亦攝於土，以寬收狹故。梁論等並可準知。

Third, regarding the obstacles abandoned: according to the Daśabhūmika-śāstra, it abandons the obstacle of activity within signlessness. The Cheng weishi lun says, 'The obstacle of generating preparatory effort within signlessness means that an innate portion of the cognitive obstacle prevents signless contemplation from arising spontaneously. In the preceding five bhūmis, sign-conditioned contemplation was frequent and signless contemplation was rare; in the sixth bhūmi, sign-conditioned contemplation was rare and signless contemplation was frequent; in the seventh bhūmi, although purely signless contemplation continued constantly, there was still preparatory effort. Because there was preparatory effort within signlessness, it was not yet able to manifest signs and lands spontaneously. Such preparatory effort obstructs the path of effortlessness in the eighth bhūmi. If one can enter the eighth bhūmi, it is then eternally severed. Because it is eternally severed, two masteries are attained; therefore, the eighth bhūmi is said to sever two types of ignorance and their coarse heaviness: first, the ignorance of making effort within signlessness; second, the ignorance regarding mastery over signs. Because at present there is no mastery over signs, this also includes a portion of the signs of lands. Because above the eighth bhūmi the purely uncontaminated path arises spontaneously, the afflictions of the three realms never manifest, yet the subtle cognitive obstacle in the seventh consciousness can still manifest, because the fruit of the wisdom of the emptiness of persons does not contradict it.' Explanation: according to Dharmapāla's school, the wisdom with preparatory effort within signlessness is not inherently an obstacle in its essence, because it is of a wholesome nature. Because of the obstacle to be severed, it is caused to make preparatory effort; therefore it is called the obstacle of preparatory effort. Because this seventh [bhūmi] involves preparatory effort, even though it manifests various signs such as gold and pure lands, they do not manifest spontaneously; hence it is considered an obstacle. 'Fruit of the wisdom of the emptiness of persons' refers to the subsequent wisdom and the cessation attainment induced by the wisdom of the emptiness of persons. The Suvarṇaprabhāsa says, 'First, the ignorance of great effort in signless phenomena; second, the ignorance of grasping at mastery over signs being difficult to cross over.' Explanation: the manifestation of signs deluded by this also includes lands, because the broader subsumes the narrower. The Liang translation of the Treatise and others can all be understood accordingly.