金剛般若論會釋 3.6

3.6

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.