金剛般若論會釋 3.6

3.6

《成唯識》說修習位中，謂於十地修十勝行，斷十重障，證十真如，方能證得究竟轉依。今說淨心，即攝十地，分位雖殊，皆淨心故，得二種智，攝十勝行，自他利中，智為首故，離我度慢，十種障攝。彼據礙智通名，此以高舉偏過，由斯《攝論》名十無明，迷闇增故，別舉隨增，通皆說障，亦不違也。據實慢地地除，然《大品》等隨位對機，於一相偏說，今此雖慢，以實而論，通於十地，位位中斷，煩惱、所知，若現若種，若體若習，或伏或離，如應說故，淨心通名貫十地故。然於此中略而不說證十如也，離相為宗，顯如不二，故於真理不說十如，由斯略也。其十地勝行、十障等義，廣如《十地經論》及《解深密》并《唯識》、《攝論》等釋，世親菩薩論解。

The *Cheng weishi lun* states that in the stage of cultivation, one cultivates the ten superior practices, severs the ten heavy obstructions, and realizes the ten tathatās across the ten stages, and only then is one able to realize the ultimate revulsion of the basis. Here, speaking of the ‘pure mind’ embraces the ten stages; although the positions are distinct, because all are pure minds, one attains two kinds of wisdom and embraces the ten superior practices. Between benefiting oneself and benefiting others, wisdom is foremost; hence leaving the conceit of liberating is embraced within the ten kinds of obstructions. That [treatise] takes the general name based on obstructing wisdom, whereas this [treatise] singles out the fault based on haughtiness. For this reason, the *Mahāyānasaṃgraha* names them the ‘ten ignorances’; because delusion and darkness increase, it separately cites what increases accordingly, and generally speaks of them all as obstructions, which does not conflict [with this] either. In fact, conceit is eliminated stage by stage; however, the *Large Prajñāpāramitā* and so forth, in accordance with the stage and addressing specific capacities, speak exclusively from one aspect. Now, although this is conceit, speaking of it in reality, it pervades the ten stages, severed in each stage; afflictive and cognitive [obstructions], whether active or dormant seeds, whether essential forms or habitual tendencies, whether suppressed or eradicated, are spoken of as appropriate, because the general name of ‘pure mind’ runs through the ten stages. However, here realizing the ten tathatās is omitted and not mentioned: taking freedom from characteristics as the central tenet to reveal that tathatā is non-dual, it therefore does not speak of the ten tathatās regarding the true principle; for this reason it is omitted. The meanings of the ten stages' superior practices, ten obstructions, and so forth are broadly explained in the *Daśabhūmika-śāstra*, the *Saṃdhinirmocana*, as well as the *Cheng weishi lun*, the *Mahāyānasaṃgraha*, and other commentaries, as explained in Bodhisattva Vasubandhu's treatise.