瑜伽論記 12.211

12.211

自下第二明斷障分位，此云三住斷除二障，是彼二障三處過義，謂於極喜住中乃至入如來住者，謂於初地斷惡趣煩惱，滅惡趣者多是分別，從多為論故云斷惡趣煩惱，又伏修惑上中二品全不現行，於第八地中斷除惑上中二品，伏其下品總不現前，金剛心時頓斷一切惑種子，三藏云：依對法說，一切煩惱皆伏至後金剛方斷，此中文說第八地斷者，但斷惑種體上有不調柔性亦名斷麁重，非斷種體，其初地中斷見惑麁重并麁重所依見惑種子總名麁重，第八地唯斷麁重未除修惑種，以修惑種於十地中所受報身分段變易所有功能助業牽生故留不斷，故第八十云：於十地中但修所智障對治不修煩惱障對治，泰云：舊來諸師殘氣名為習氣，今則不爾，煩惱種子亦名習氣，亦名隨眠，當知所知障品所有麁重亦有三種等者，景云：此云在皮膚實者多就樹木，樹心貞固名實，舊云皮膚骨，亦名皮肉心，此二種名通約情非情法為喻，佛地皆斷實者，據解脫道證斷名斷，類斷煩惱障亦應名佛地斷，而言最上菩薩斷，有據無礙斷，類斷所知障，無礙正斷亦應言最上住斷，此據影略互顯，基云：何故煩惱障不言在皮等，義曰，煩惱有品，以三品言之，今此障不然，故以在皮等言也，三藏云：此之據麁重不據所知障種子文，備師據所知障，於三住中乃至修斷資糧者，景云：種姓解行住修極喜住斷惑資糧，從初地修道乃至七地修第八地斷道資糧，九地修十地道資糧，此乃偏據三祇滿處說三住斷，理實煩惱障中修惑諸住不斷，備云：如所知障於十地中地地別斷修道煩惱亦於諸地諸地別斷，而約究竟處說故言三住斷也，餘地斷未究竟故言修斷資糧，基云：所知障地地斷，何故今言資糧耶？義云：雖斷自地由起後地諸惑此三處斷之，並後地自地永不行故，不同餘地，不言資糧也。

Below, the second part clarifies the stages of abandoning the obstacles. Here it says that the three abodes abandon the two obstacles, meaning that those two obstacles are surpassed at three points, from 'in the Pramuditā abode' up to 'entering the Tathāgata abode'. This means that in the first bhūmi one abandons the afflictions of the miserable destinies; eradicating the miserable destinies is mostly [a matter of] conceptual discrimination, and it is spoken of as abandoning the afflictions of the miserable destinies according to the predominant factor. Furthermore, one suppresses the upper and middle grades of the afflictions of cultivation so that they do not become active at all; in the eighth bhūmi, one abandons the upper and middle grades of the afflictions and suppresses their lower grade so that they do not appear at all; at the time of the diamond-like mind, one abruptly abandons the seeds of all afflictions. The Tripiṭaka Master says: 'According to the Abhidharma, all afflictions are merely suppressed until the subsequent diamond-like [mind], when they are finally abandoned. The text here stating that they are abandoned in the eighth bhūmi means only that the coarse heaviness, which is the unpliant nature on the substantial basis of the seeds of affliction, is abandoned; it does not mean abandoning the substance of the seeds. In the first bhūmi, the coarse heaviness of the afflictions of seeing together with the seeds of the afflictions of seeing on which the coarse heaviness relies are collectively called coarse heaviness. In the eighth bhūmi, one abandons only the coarse heaviness and has not yet eradicated the seeds of the afflictions of cultivation, because the seeds of the afflictions of cultivation possess the function of assisting karma in drawing forth rebirth as the karmically rewarded bodies—both apportioned and transformed—experienced across the ten bhūmis, and are therefore retained without being severed. Hence the eightieth fascicle says: "Across the ten bhūmis, one cultivates only the antidote to the cognitive obstacle and does not cultivate the antidote to the afflictive obstacle."' Tai says: 'Former masters called the residual energy "habit energy"; now it is not so: the seeds of affliction are also called habit energy, and also called dormant tendencies. One should know that the coarse heaviness of the category of cognitive obstacles also has three kinds, etc.' Jing says: 'What is said here to be in the skin and the heartwood mostly refers to trees: the firm core of a tree is called the heartwood. Old texts say "skin, flesh, and bone", and also say "skin, flesh, and heartwood"; these two sets of names apply generally to sentient and insentient phenomena as metaphors. That the Buddha bhūmi abandons all the heartwood is named abandonment based on the realization of abandonment by the path of liberation. By analogy, the abandonment of the afflictive obstacle should also be named abandonment at the Buddha stage; yet it says the supreme bodhisattva abandons it, which is based on the unhindered abandonment. By analogy, the abandonment of the cognitive obstacle at the unhindered actual abandonment should also be said to be abandoned in the supreme abode; this is an implicit mutual presentation based on concise abbreviation.' Ji asks: 'Why does it not say that the afflictive obstacle is in the skin, etc.?' The meaning is: afflictions have grades, and are spoken of in terms of three grades; now, this obstacle is not like that, so it is spoken of in terms of being in the skin, etc. The Tripiṭaka Master says: 'This text is based on coarse heaviness and not on the seeds of the cognitive obstacle.' Master Bei is based on the cognitive obstacle: regarding 'in the three abodes, up to cultivating the provisions for abandonment', Jing says: 'In the abodes of gotra and resolute conduct, one cultivates the provisions for abandoning afflictions in the Pramuditā abode; from the path of cultivation in the first bhūmi up to the seventh bhūmi, one cultivates the provisions for the path of abandonment of the eighth bhūmi; in the ninth bhūmi, one cultivates the provisions for the path of the tenth bhūmi. This speaks of the abandonment in the three abodes exclusively in terms of the completion points of the three asaṃkhyeyas. In truth, among the afflictive obstacles, the afflictions of cultivation are not abandoned throughout the various abodes.' Bei says: 'Just as the cognitive obstacle is abandoned bhūmi by bhūmi throughout the ten bhūmis, the afflictions of the path of cultivation are also abandoned bhūmi by bhūmi throughout the various bhūmis; but it is spoken of as abandonment in the three abodes based on the culminating points. Because abandonment in the other bhūmis is not yet consummate, it is called cultivating the provisions for abandonment.' Ji asks: 'The cognitive obstacle is abandoned bhūmi by bhūmi; why is it now called provisions?' The meaning is: although one abandons that of one's own bhūmi, because subsequent afflictions of later bhūmis arise, one abandons them at these three places; and because the subsequent bhūmis and one's own bhūmi permanently cease to be active, unlike the other bhūmis, they are not called provisions.'