注大乘入楞伽經 10.30

10.30

For persons of the two-vehicle capacity, by means of the eight patiences and eight knowledges they sever the discriminative afflictions of the four truths of the three realms, attaining the fruit of stream-enterer; next they cultivate the nine unobstructed paths and nine paths of liberation, severing the innate afflictions of the three realms, and attain the remaining three fruits. As for the cognitive obscurations, for those who head toward quiescence, they are severed upon entering the [nirvāṇa] without remainder; for all the others, some are severed and some are not, which is not like those of dull dharmas, because the latter only sever the affliction obscurations (the two-vehicle practitioners who have turned their minds toward the Mahāyāna can be like the bodhisattvas who have turned their minds, partially severing cognitive obscurations, unlike the two-vehicle practitioners of dull dharmas who solely sever affliction obscurations). Bodhisattvas of direct progression sever both obscurations; among the affliction obscurations, they do not divide stages according to realms like the two vehicles (bodhisattvas who have turned their minds sever affliction obscurations partly like the two vehicles). For those [obscurations] that arise from discrimination among the two obscurations, their active manifestations are subdued before the bhūmis; at the true path of seeing on the first bhūmi, their seeds are suddenly severed in a single instant. Regarding the afflictions among the innate ones, from the first bhūmi onward they can be severed at will, but their seeds are retained and thus not severed. Why? Because they moisten rebirth to gather and transform [sentient beings], prevent falling into the two vehicles, serve to sever the cognitive obscurations, and serve to attain great bodhi. The afflictions of that seventh consciousness are not of a nature that moistens rebirth, so they are not what is retained. Because their active forms are subtle, before the seventh bhūmi they sometimes temporarily appear, because contemplative wisdom has intervals. Therefore one should know that the seeds of the affliction obscurations last until the diamond-like stage; because the cognitive obscurations have subtle active forms and directly obstruct the bodhisattva path, they are severed stage by stage across the bhūmis, and only upon reaching the buddha-stage are they completely ended without remainder. Hence it is said that the cultivated delusions of both obscurations both last until the buddha-stage. Thus the Abhidharmasamuccaya says: 'Furthermore, across the stages of the ten bhūmis, all bodhisattvas only cultivate the path that is the antidote to the cognitive obscurations, and do not sever the affliction obscurations. Upon attaining bodhi, they suddenly sever both the affliction obscurations and the cognitive obscurations.'