華嚴經探玄記 10.26

10.26

Third, regarding that which is severed: The ninth fascicle of the Vijñaptimātratāsiddhi-śāstra states: "First is the obstacle of ordinary-nature. This refers to the conceptually arisen [aspects] of the two obstacles, because ordinary-nature is posited based on their seeds. When the path of seeing of the two vehicles appears, only one kind is severed, which is termed 'attaining noble nature'; when the path of seeing of a bodhisattva appears, both kinds are completely severed, which is termed 'attaining noble nature'." Explanation: 'Ordinary-nature' (pṛthagjana) means those who are born grasping differentiated views, hence called 'differently-born' (pṛthagjana), which was formerly called 'ordinary persons' (fanfu). 'Nature' refers to the two conceptual obstacles. It is an unassociated formation (viprayukta-saṃskāra) nominally posited upon their seeds; because this nature is posited upon those seeds, those seeds are called the obstacle of ordinary-nature. This is a determinative compound (tatpuruṣa): the obstacle of the ordinary person. In the Liang translation of the Saṃgraha it is called 'the ignorance of the ordinary-person-nature'; in the Daśabhūmika-śāstra it is called 'the obstacle of the ordinary person's mark of self'. Explanation: This uniformly refers to the two graspings as the 'mark of self', so there is no contradiction. Furthermore, although this ordinary-nature is posited on the basis of seeds, active conceptualizations prior to the path of seeing are also subsumed under this obstacle; hence the Vijñaptimātratāsiddhi says: 'the delusion of clinging to self and phenomena', which is precisely this obstacle; thus we know it encompasses active manifestations. Question: If the two conceptual obstacles take both active manifestations and seeds as their essence, why are the two delusions only active manifestations and not seeds? Answer: Obstacles are broad while delusions are narrow; hence there is no contradiction. Furthermore, although this ordinary-nature encompasses root and derivative conceptual active manifestations and seeds, because it is induced by grasping and clinging, greed, anger, and the like are subsumed under the two graspings. Question: The noble state reverses the ordinary state; why is the noble nature of the first bhūmi posited solely based on seeds? Answer: Because active manifestations are subject to interruption, they are not the noble nature. Question: If so, since uncontaminated inherent seeds of wisdom already exist prior to the bhūmis, why is noble nature not posited in them? Answer: Because of the fault of mutual contradiction between the two natures, ordinary and noble, existing simultaneously. Although the seeds exist, they are not the noble nature, just as the cessation attainment is nominally posited based on seeds: at the time of the extremely subtle mind, although those seeds exist, they are not the attainment of cessation, because the meanings of having mind and having no mind are mutually contradictory; this is just like that. Another explanation: prior to the bhūmis there are no such uncontaminated seeds, so it is not the noble nature, for inherent seeds are not accepted [by that view]. Question: Since ordinary-nature is subsumed under unassociated formations, and noble nature reverses the ordinary, why is it not posited as an unassociated formation? Answer: According to the Mahāyāna school, noble nature is also subsumed under unassociated formations, namely non-attainment (aprāpti) among the twenty-four. Because the Mahāyāna school accepts that this extends to the uncontaminated, unlike the Hīnayāna, which does not allow it to extend to the uncontaminated. Another explanation: because ordinary beings are inferior, an unassociated formation is separately posited; because noble dharmas possess superior power, none is separately posited; so there is also no contradiction. Furthermore, the Vijñaptimātratāsiddhi says: "Although severed on the first bhūmi, in truth it encompasses both obstacles. However, the obstacle of ordinary-nature primarily intends the cognitive obstacle, for the ten ignorances are said to be non-defiled; ignorance is precisely the delusion within the ten categories of obstacles." The above was spoken merely in terms of severing afflictions. In actual truth, the first bhūmi also eliminates the karmic fruitions of the bad destinies; therefore it must be stated that one fully severs the two delusions and their heavy crudities: first, the delusion of clinging to self and phenomena, which is the obstacle of ordinary-nature; second, the delusion of the defilement of bad destinies, which refers to the karmic fruitions and so forth of bad destinies; one should know that the category of delusion is collectively termed 'delusion'. Explanation: This reveals that the above two delusions are not merely ignorance: the delusion present when clinging to self and phenomena and its co-arising factors are called the first delusion. Regarding the bad-destiny karmic results belonging to the category of delusion, although their essence is not delusion, the karma initiated by delusion and the fruitions induced by it are collectively termed 'delusion'. That treatise also states: "The co-arising ignorance belonging to sharp and dull categories of obstacles constitutes the two delusions; that is, the simultaneous ignorance co-arising with the sharp category of the five views is named the first delusion, and that co-arising with the dull category of greed and the like is named the latter delusion." Regarding 'heavy crudity' (dauṣṭhulya), that treatise gives two explanations. The treatise says: "The phrase 'their heavy crudity' reveals either those two kinds [of seeds] or the unfitness induced by the two." Explanation: This first explanation is that heavy crudity refers precisely to the seeds of the two delusions. Being evil, they are called 'crude'; sinking down, they are termed 'heavy'; thus we know the two delusions are spoken of solely in terms of active manifestation. The latter explanation is that it is induced by the two delusions, causing an unfitness in body and mind that is cruder and heavier, hence named 'heavy crudity', being neither active manifestation nor seed. Following this, the two delusions also extend to seeds. Furthermore, consider: these two delusions may be divided into three, namely affliction, karma, and fruition. Or they may be divided into four, by adding their heavy crudity. Or they may be divided into five, by dividing the afflictions into the two obstacles. All of these are what is eliminated here. Generally speaking, regarding the meaning of severing, there are three kinds: First is severing of intrinsic nature, which refers to the afflictions and the associated mind and mental factors, unwholesome and veiled indeterminate defiled dharmas; arising on the paths of seeing and cultivation, the seeds of delusion are forever severed. Herein, the mind-king, omnipresent, and particular mental factors are not defiled by nature and are not dharmas to be severed; being accompanied by afflictions, they are called 'bound by association', and because afflictions are severed, they too are said to be severed. Second is severing by freedom from bondage, which refers to contaminated wholesome and non-veiled indeterminate dharmas extending to form, mind, and the like; not directly contrary to the path, their nature is not to be severed; by severing the afflictions of the six consciousnesses that take them as objects, they are said to be severed. Third is severing by non-arising, which refers to: having severed the delusions of seeing on this path of seeing, one abandons non-Buddhist bodies, and with no basis-body existing, the non-conceptual attainment and the non-conceptual fruition will never arise again. Furthermore, the unwholesome karma of the total retribution attracting the three bad destinies is completely non-analytical cessation, which is also termed 'non-arising'. The retributions of the three bad destinies, having no sense organs, having two sense organs, Uttarakuru, and the like also never arise. The basis and circumstantial results of the specific retributions of wholesome karma as animals or hungry ghosts do not exist, and therefore also do not arise. The above is spoken merely in terms of the initial teaching. If spoken in terms of the final teaching, the first bhūmi also abandons the partitioned [birth and death] of the three realms, as well as affliction, karma, and suffering; upon the bhūmis one severs only that cognitive obstacle and the retribution of change. As for the affliction obstacle, it is gradually subdued prior to the bhūmis and completely severed on the first bhūmi. As for the cognitive obstacle, one also trains in subduing it prior to the bhūmis; one part is severed on the first bhūmi, the rest is severed part by part on each bhūmi, and it is exhausted only at the Buddha bhūmi. This is as explained in the Liang Saṃgraha, the Ratnagotravibhāga, and elsewhere.