金光明最勝王經疏 3.147

3.147

贊曰：見行相障者，即細相現行障，執生滅相。由六地中作緣生觀，雖除染淨相，見有生滅相，障無相道不見生滅，妙無相道即不見生滅。今此見行相正即是障，入七地除。或六地中作緣生觀，見生死流轉不見有無為。今七地中除斯二相，長時能作無相觀故。故《唯識論》云「執有生者，猶取流轉細生相故。執有滅者，尚取還滅細滅相故。」《般若心經》等亦云「無無明亦無無明盡」，盡者即滅，滅即無為，不見滅相即妙無相道。舉不見滅，影不見生，名細相現行障。形前麁相，說此名細見行相障，即據所執而說。行相即是生滅行相，見行相之障。

The commentary says: 'The obstacle of seeing active aspects' is the obstacle of the active manifestation of subtle marks, grasping the marks of arising and ceasing. Because in the sixth bhūmi one performs contemplation of dependent origination, although one eliminates the marks of defilement and purity, one still sees the marks of arising and ceasing, which obstructs the signless path that does not see arising and ceasing; the wondrous signless path does not see arising and ceasing. Now, this seeing of active aspects is precisely the obstacle; upon entering the seventh bhūmi, it is eliminated. Or, in the sixth bhūmi one performs contemplation of dependent origination, seeing the transmigration of saṃsāra and not seeing the existence of the unconditioned. Now, in the seventh bhūmi, one eliminates these two marks, because one can perform signless contemplation for a long time. Therefore, the Vijñaptimātratāsiddhi-śāstra states: 'Those who grasp existence still seize upon the subtle marks of arising in transmigration. Those who grasp cessation still seize upon the subtle marks of cessation in reversal.' The Heart Sūtra and others also state: 'There is no ignorance, nor is there extinction of ignorance.' Extinction is cessation, cessation is the unconditioned, and not seeing the marks of cessation is the wondrous signless path. Raising 'not seeing cessation' reflects 'not seeing arising'; this is called the obstacle of the active manifestation of subtle marks. Compared to the preceding coarse marks, this is called subtle; 'the obstacle of seeing active aspects' is spoken in terms of what is grasped. The active aspects are precisely the active aspects of arising and ceasing; it is the obstacle of seeing active aspects.