大方廣佛華嚴經隨疏演義鈔 52.77

52.77

疏「七地地轉入」中「此明修道」下，故疏釋論文，先釋地地轉入，以地非一故。言「離障」者，即是十障，如本分明。言「證理」者，即證十真如，如第八迴向下說分中隨地別說。從「於地地中」下，釋淨善根義。於中二：前明正地善根淨；後「論復有」下明加行善根淨，亦即唯識第三句意。論云「數修此故，捨二麁重。二障種子，立麁重名。性無堪任，違細輕故。令彼永滅，故說為捨。」此即總意。疏「於地地中雙斷二愚」者，謂開上十障一各成二，故有二十愚。若兼等覺，有二十二愚；今約十地，故說二十。下說分中亦皆別說，今當略示。初地斷二愚者，一執著我法愚，是惑；二惡趣雜染愚，是業。二地二者，一微細誤犯愚、二種種惡起愚。三地二者，一欲貪愚、二圓滿聞持陀羅尼愚。四地二者，一等至愛愚、二法愛愚。五地二者，一純作意背生死愚、二純作意向涅槃愚。六地二者，一現觀察行流轉愚、二相多現行愚。七地二者，一細相現行愚、二純作意求無相愚。八地二者，一於無相作加行愚、二於相自在愚。九地二者，一於無量所說法無量名句字後後慧辯陀羅尼自在愚、二辯才自在愚。十地二者，一大神通愚、二悟入微細祕密愚。至說分中，地地之初各辯其相。然《唯識》此後更有二愚，障於佛地位，謂一於一切所知境極微細著愚，即是此中第二智障；二極微細礙愚，即是此中一切任運煩惱障種。

Regarding the commentary's "7. Entry by transition from stage to stage," under "this clarifies the path of cultivation" and below, the commentary explains the treatise's text. It first explains "entry by transition from stage to stage," because the stages are not one. "Departing from obstructions" refers to the ten obstructions, as is clear in the root text. "Realizing the principle" refers to realizing the ten tathatās, as explained separately according to each stage in the explanatory section below under the eighth pariṇāmanā. From "in each stage" downward, it explains the meaning of purifying the roots of good. Within this are two parts: first, clarifying the purification of the roots of good of the stage proper; second, from "the treatise also has" downward, clarifying the purification of the roots of good of the preliminary application (prayoga), which is also the meaning of the third line of the Vijñaptimātratā verse. The treatise states: "Because of repeatedly cultivating this, one relinquishes the two crude heavinesses. The seeds of the two obstructions are designated as 'crude heaviness.' Their nature lacks capability and opposes what is subtle and light. Causing them to be eternally extinguished is thus spoken of as 'relinquishing.'" This is the general meaning. Regarding the commentary's "in each stage severing two ignorances together": this means that opening each of the above ten obstructions makes two, thus there are twenty ignorances. If equal awakening is included, there are twenty-two ignorances; here, based on the ten stages, twenty are spoken of. In the explanatory section below, they are also all explained separately; here they will be briefly indicated. The two ignorances severed in the first stage are: first, the ignorance of clinging to self and dharmas, which is delusion; second, the ignorance of defilement regarding the miserable destinies, which is karma. The two of the second stage are: first, the ignorance of subtle infractions; second, the ignorance of the arising of various evils. The two of the third stage are: first, the ignorance of sensual craving; second, the ignorance regarding the dhāraṇī of fully holding what is heard. The two of the fourth stage are: first, the ignorance of attachment to meditative attainments (samāpatti); second, the ignorance of attachment to dharmas. The two of the fifth stage are: first, the ignorance of turning one's back on saṃsāra with pure attention (manaskāra); second, the ignorance of heading toward nirvāṇa with pure attention. The two of the sixth stage are: first, the ignorance of actively observing the transmigration of conditioning; second, the ignorance of the abundant manifestation of characteristics. The two of the seventh stage are: first, the ignorance of the manifestation of subtle characteristics; second, the ignorance of seeking signlessness with pure attention. The two of the eighth stage are: first, the ignorance of applying exertion toward signlessness; second, the ignorance regarding mastery over signs. The two of the ninth stage are: first, the ignorance regarding mastery over dhāraṇīs of subsequent wisdom and eloquence concerning immeasurable taught dharmas and immeasurable names, phrases, and syllables; second, the ignorance regarding mastery over eloquence. The two of the tenth stage are: first, the ignorance regarding great supernormal powers; second, the ignorance of awakening to and entering subtle secrets. When reaching the explanatory section, their characteristics are each explained at the beginning of each stage. However, the Vijñaptimātratāsiddhi subsequently has two more ignorances that obstruct the stage of buddhahood: namely, first, the ignorance of extremely subtle attachment to all knowable objects, which is the second cognitive obstruction here; second, the ignorance of extremely subtle hindrance, which is the seeds of all innate affliction obstructions here.