首楞嚴義疏注經 4.10

4.10

開悟者，如前獲妙本心，常住不滅也。小乘有學方斷分別，俱生全在，名習漏未除。滿慈無學斷盡俱生，此約小乘煩惱障說。問：何故無學尚紆疑悔，初果之輩解悟不疑耶？答：煩惱、所知二障差別，人執、法執輕重不同，故《正理論》云「或有於境，智不及愚。所謂凡夫善通三藏，羅漢不識赤鹽。」以所知障障法界理，羅漢雖得無漏，煩惱輕故；尚紆疑悔，所知重故。阿難雖得開悟，所知輕也；習漏未除，煩惱重也。

Those who are awakened refers to the earlier obtaining of the wondrous original mind, permanently abiding and unextinguished. Those in the Hīnayāna still in training have only severed discriminations, while the innate [afflictions] remain entirely; this is called 'habitual outflows not yet eliminated.' Pūrṇa is beyond training and has severed all innate [afflictions]; this is spoken with respect to the affliction-obstacle in the Hīnayāna. Question: Why is it that those beyond training are still entangled in doubt and regret, while those of the first fruit awaken in understanding without doubt? Answer: The two obstacles of afflictions and cognitive [objects] are different, and the grasping of self and grasping of dharmas vary in weight. Therefore, the Nyāyānusāra says: 'There are times when regarding an object, wisdom falls short of ignorance. That is to say, an ordinary person may thoroughly understand the Three Baskets, while an arhat does not recognize red salt.' Because the cognitive obstacle obstructs the principle of the dharmadhātu, although an arhat has attained the outflow-free, his afflictions are light; yet he is still entangled in doubt and regret because his cognitive [obstacle] is heavy. Although Ānanda has attained awakening, his cognitive [obstacle] is light; his habitual outflows are not yet eliminated because his afflictions are heavy.