華嚴經探玄記 12.49

12.49

Third, regarding the severing of hindrances, according to the Daśabhūmika-śāstra, one abandons the hindrance of the conceit of bodily purity. The explanation is: because on the preceding bhūmi being supramundane is taken as bodily purity, grasping onto this gives rise to conceit, which obstructs the fifth bhūmi's not abandoning the worldly path; therefore, entering the fifth bhūmi overturns and counteracts this hindrance. These are all instances of bhūmi-opposing cultivation and abandonment, manifesting their increase and subtlety. The Vijñaptimātratāsiddhi says: "The hindrance of parinirvāṇa in the lower vehicle refers to a co-arising portion of the cognitive obscuration, which causes aversion to saṃsāra and delight in pursuing nirvāṇa, matching the lower two vehicles in dreading suffering and rejoicing in cessation. That obstructs the undifferentiated path of the fifth bhūmi; upon entering the fifth bhūmi, one is able to sever it forever. Due to this, the fifth bhūmi is said to sever two ignorances: 1. the ignorance of turning away from saṃsāra through pure attention, which is precisely the aversion to saṃsāra mentioned here; 2. the ignorance of inclining toward nirvāṇa through pure attention, which is precisely the delight in nirvāṇa mentioned here." The Yogācārabhūmi and Saṃdhinirmocana are the same as this and can be understood. The explanation is: because previously one abandoned the mundane and turned toward the supramundane, turning away from defilement and toward purity, there was this hindrance. This bhūmi contemplates the equality of the defiled and pure causes and effects of the four truths, which is called the undifferentiated path; it is not like the mundane defilement of the third bhūmi, nor like the supramundane purity of the fourth bhūmi, because with respect to the mundane it can both emerge and enter, with both being simultaneously manifest; hence there is neither turning away nor inclining toward, and this hindrance is severed. The Suvarṇaprabhāsa says: "The ignorance of deliberate thought that single-mindedly enters nirvāṇa, and the ignorance of deliberate thought that single-mindedly enters saṃsāra; the ignorance of deliberate thought of the unequal mind regarding saṃsāra and nirvāṇa." The Liang translation of the Saṃgraha says: "1. The ignorance of deliberate thought that exclusively turns away from or pursues saṃsāra and nirvāṇa; 2. the ignorance regarding cultivating the factors of the path embraced by skillful means." The explanation is: harmonizing the meaning of these various sūtras and treatises can be understood.