華嚴經探玄記 13.74

13.74

Third, regarding the obstacles abandoned: according to the Daśabhūmika-śāstra, one abandons the obstacle of the habit of subtle marks. The explanation says: because in the sixth bhūmi there is a small amount of contemplation with marks, it is called subtle marks; this obstructs the contemplation of pure marklessness in the seventh, so it is considered an obstacle. The Weishi lun says: “The obstacle of the active manifestation of subtle marks refers to an innate portion of the cognitive obstacle that grasps active manifestations of subtle marks of arising and ceasing; that obstructs the wondrous markless path of the seventh bhūmi, and upon entering the seventh bhūmi one is able to sever it forever. Due to this, the seventh bhūmi is said to sever two kinds of ignorance and their coarse heaviness: first, the ignorance of active manifestations of subtle marks, which is precisely grasping that there is arising here, because one still grasps subtle marks of arising in saṃsāric transmigration; second, the ignorance of seeking marklessness through unadulterated mental application, which is precisely grasping that there is cessation here, because one still grasps subtle marks of cessation in reversal and extinction; one diligently seeks purely by applying the mind to marklessness, and is not yet able to give rise to superior practices of existence within emptiness.” The explanation says: because the cognitive obstacle grasps the arising of transmigration in dependent origination and the cessation of reversal and exhaustion, which is subtler than the coarse marks of defilement and purity of the four truths abandoned in the previous bhūmi, it is given this name. Question: This latter ignorance is precisely delusion regarding the subtle mark of reversal and cessation; why is it not called the ignorance of reversal and cessation? Answer: This ignorance has two functions: first, grasping the mark of reversal and cessation; second, seeking marklessness through unadulterated mental application; it is named provisionally according to the latter meaning. Another explanation: marks are of two kinds: first, existence; second, non-existence. Grasping the mark of non-existence is called a subtle mark. If according to this explanation, seeking marklessness is precisely the ignorance. The Liang translation of the Saṃgraha calls it the nescience of the upāya of thinking exclusively on marklessness. The Suvarṇaprabhāsa says: “The nescience of grasping and thinking of wanting to sever with a single taste, not yet having attained upāya.” The other sacred teachings can be explained consistently along these lines.