維摩經略疏 1.118

1.118

問：界外何得有五蓋亦對八萬四千？答：既有三毒，何得無五蓋耶？取涅槃即貪，捨生死是嗔，迷實諦是癡，既有根本三毒則有根本五蓋，得具八萬四千。今約教明離蓋不同，數人明蓋障於初禪，上界無蓋；若成論明貪嗔二蓋並通上界。二論俱是三藏，尚明蓋不同。若三藏菩薩，離蓋發禪與凡夫同，未足以歎補處之德。若通別圓，離蓋類悉已清淨。可知十纏開五百纏，分別永離類蓋可知。若約觀心，假空空假、假中中假一處觀成離二蓋纏，准上可知，心常安住無礙解脫。三、釋歎斷德。無礙解脫即不思議解脫之異名也。故《大論》云「於諸解脫中無礙解脫最大」。藏通皆云無礙斷、解脫證；有師言，無礙伏、解脫斷。此但界內思議無礙解脫。別教十地亦言無礙道斷、解脫道證，雖離界外見思猶約定斷，非不思議無礙解脫。圓教明義，解惑相即智，不斷惑而究竟永離二種蓋纏，故名無礙解脫。故文云「不斷癡愛起於明脫」。心常安住者，若思議照寂，非究竟安住。若不思議，寂照不二，住大涅槃，名究竟心常安住也。無礙解脫即大般涅槃之異名耳。次約觀心。若別相三觀非究竟安住，一心三觀即是心常安住無礙解脫也。

Question: How could there be five hindrances beyond the realms that also correspond to eighty-four thousand? Answer: Since there are the three poisons, how could there not be the five hindrances? Grasping nirvāṇa is greed; rejecting saṃsāra is anger; being deluded about true reality is ignorance. Since there are the fundamental three poisons, there are the fundamental five hindrances, which can comprise eighty-four thousand. Now, in explaining freedom from the hindrances according to the teachings, there are differences: the Sarvāstivādins explain that the hindrances obstruct the first dhyāna and that the higher realms have no hindrances; the Tattvasiddhi explains that the two hindrances of greed and anger both extend to the higher realms. Both treatises belong to the Tripiṭaka [Teaching], yet they still explain the hindrances differently. For a Tripiṭaka bodhisattva, being free from hindrances and developing dhyāna is the same as for ordinary persons, which is not sufficient to praise the virtue of one in the position of succession. For the Shared, Distinct, and Perfect [Teachings], their freedom from hindrances is analogously known to be "all having been purified." The ten entanglements unfold into five hundred entanglements, and their permanent freedom can be understood by analogy with the hindrances. In terms of contemplation of mind: when contemplation is accomplished in a single locus of provisional-into-empty / empty-into-provisional and provisional-into-middle / middle-into-provisional, one is free from both kinds of hindrances and entanglements; this can be known by following the above. "Their minds constantly abiding peacefully in unimpeded liberation": third, an explanation praising the virtue of severance. "Unimpeded liberation" is an alternative name for inconceivable liberation. Therefore the Dàzhìdù lùn says: "Among all liberations, unimpeded liberation is the greatest." The Tripiṭaka and Shared [Teachings] both say that the unimpeded path severs and liberation realizes; some masters say that the unimpeded path subdues and liberation severs. These are merely conceivable unimpeded liberations within the realms. The ten grounds of the Distinct Teaching also speak of the unimpeded path severing and the liberation path realizing; although this departs from views and thoughts beyond the realms, it is still framed in terms of definitive severance, and is not inconceivable unimpeded liberation. As the Perfect Teaching clarifies the meaning: understanding and delusion are identical, which is wisdom; without severing affliction, one ultimately and permanently departs from both kinds of hindrances and entanglements, hence it is called unimpeded liberation. Thus the text says: "Without severing delusion and craving, one gives rise to clarity and liberation." As for "their minds constantly abiding peacefully": if it is conceivable illumination of quiescence, it is not ultimate peaceful abiding. If it is inconceivable, quiescence and illumination are non-dual, abiding in the Great Nirvāṇa, which is called the mind ultimately and constantly abiding peacefully. Unimpeded liberation is merely an alternative name for Mahāparinirvāṇa. Next, in terms of contemplation of mind: if it is the distinctive threefold contemplation, it is not ultimate peaceful abiding; the threefold contemplation in one mind is precisely the mind constantly abiding peacefully in unimpeded liberation.