瑜伽論記 20.468

20.468

第二十三治障門。初地除惡趣煩惱業生雜染障者，下七十八中辨二十三愚癡。一、人法執；二、惡趣雜染者，通煩惱業生，此中但有第二地論云：凡夫我相障，但當初一，第二地治微細誤執現行障。下明二地有二愚癡，一微細誤執愚，二種種業趣愚癡者，此見三業三行差別愚，此中但有初一。地論云：邪行於眾身等障，即當第二，三地治欲貪障，下說三地有二愚癡。一、欲貪障定；二、圓滿聞持陀羅尼愚癡。此中但有初一，地論云：闇相，當欲貪，聞思修等法忘障，即當第二，四地治定愛及法愛障者，三地求法投火坑等，故有法愛，總當下說二種，故下論云四地有二愚，一等持愛，二者法愛，地論云：解法慢障，總不當二，愛慢異故，又可由得勝定及解法故生慢，定是行法及持教法生慢，總名解脫法慢障，五地治生死涅槃一向背趣障，與下二同，此中合一，下開背趣為二，地論云：身淨我慢障，以心道品淨身持之生慢故，於生死背於涅槃向，與此大同，六地治相多現行障，五地中斷背趣二愚，今六地斷多厭背心，以觀十二緣相多現行，故斷相多現行障，下云六地有二愚，現前觀察諸行流轉愚癡者，五地不能現觀緣起名愚，二相多現行愚癡，五地雖斷背趣，而厭背相心多現行，此中當第二，地論云：微煩惱習障者，總當二種，形前名微，七地治細相現行障者，七地所斷仍見微細生滅，名細相現行障，下論七地有二愚者，一微細相現行，即當此說，二無相作功用愚癡，七地於無相雖有功用，而長入真觀，六地不能障於七地，故七地中斷無相作功用愚，地論云：細相習障，亦當初一，八地治於無相功用及於有相不得自在障，下云八地有二愚癡，八地於無相無功用，於俗相中利他有功自利無功，七地不同障八地，八地中斷一於無相作功用，二於相自在愚，彼與此中開合為異，地論云：於無相有行障，但當初一，九地治於一切種善巧言詞不得自在障，下云九地有二愚癡，一於無量說法無量法句文字後後慧辨陀羅尼自在愚，二辨才自在愚，彼與此中開合為異，地論云：不能善利益眾生障，十地治不得圓滿法身證得障，下論云：十地有二愚癡，一大神通愚癡，二悟入微細祕密愚癡，彼與此中亦開合為異，地論云：十於諸法中不得自在障，亦與此同，於如來地對治微細最極微細煩惱及所知障者，此二并是非想下下品斷二障之法故，欲知著是煩惱障，礙是所知障，此文明證，由能永害如是障故究竟證得無著無礙一切知見等者，下論云如來地有二愚癡，一於一切所知境極微細著愚癡，亦是非想煩惱下品，二極微細礙愚癡，亦是非想所知下品，故與彼同，開合為異，地論雖不說有第十一障，然於第十於諸法中不得自在障，即收佛微細著及微細礙，以於第十障中就最細者義說障佛，論實還是金剛心斷，然於此義有其兩解，一云依舊攝論於斷初地障入於初，餘地例爾，又若本業經云：過第十地有等覺地住，於一萬三千劫中學此，即住等覺住斷佛地障始入妙覺，一云依此十一障文等說智亦斷自障。

The twenty-third section [read: twenty-fourth], on the remedies for hindrances: On the first ground, eliminating the hindrance of defilement, karma, and rebirth in the miserable destinies: below, in chapter seventy-eight, twenty-three ignorances are distinguished: (1) clinging to person and dharmas; (2) defilement of the miserable destinies, which encompasses defilement, karma, and rebirth. Here there is only the second. The Dilun says: 'The hindrance of the mark of self of ordinary persons' corresponds only to the first. The second ground remedies the hindrance of the active operation of subtle erroneous grasping. Below, it explains that the second ground has two ignorances: first, the ignorance of subtle erroneous grasping; second, the ignorance of various karmic destinations; this is the ignorance regarding the distinction of the three karmas and three practices. Here there is only the first. The Dilun says: 'The hindrance of wrong conduct toward the bodies of beings and so forth' corresponds to the second. The third ground remedies the hindrance of sensual craving. Below, it says the third ground has two ignorances: (1) sensual craving hindering concentration; (2) ignorance regarding complete retention through dhāraṇī. Here there is only the first. The Dilun says: 'The mark of darkness' corresponds to sensual craving, and 'the hindrance of forgetting the dharmas of hearing, reflection, cultivation, and so forth' corresponds to the second. The fourth ground remedies the hindrance of attachment to concentration and attachment to dharma. On the third ground, seeking dharma, one throws oneself into fire pits, etc., so there is attachment to dharma; it generally corresponds to the two kinds stated below, hence the lower treatise says the fourth ground has two ignorances: (1) attachment to samādhi, and (2) attachment to dharma. The Dilun says: 'The hindrance of pride in understanding dharma' does not entirely correspond to the two, because attachment and pride are different. Alternatively, due to obtaining superior concentration and understanding dharma, pride arises; concentration is the practice-dharma, and holding the teaching-dharma produces pride; these are collectively called the hindrance of pride in liberating dharma. The fifth ground remedies the hindrance of exclusively turning toward or away from saṃsāra and nirvāṇa; this is the same as the two below; here they are combined into one, while below turning toward and away are divided into two. The Dilun says: 'The hindrance of pride in bodily purity'; because the purity of the body through the mental factors of the path is grasped and gives rise to pride, one turns away from saṃsāra and toward nirvāṇa; this is largely identical. The sixth ground remedies the hindrance of the frequent active operation of marks. On the fifth ground, the two ignorances of turning away and toward are severed; now on the sixth ground, one severs the mind of intense aversion and turning away; because when contemplating the twelve links of dependent origination, marks frequently actively operate, one therefore severs the hindrance of the frequent active operation of marks. Below it says the sixth ground has two ignorances: the ignorance of directly observing the flow of all conditioned factors—inability on the fifth ground to directly observe dependent origination is called ignorance; second, the ignorance of the frequent active operation of marks: although the fifth ground severs turning away and toward, the mind of the mark of aversion and turning away frequently actively operates; here this corresponds to the second. The Dilun says: 'The hindrance of subtle habit-energy of defilements' collectively corresponds to the two; compared to the previous, it is called subtle. The seventh ground remedies the hindrance of the active operation of subtle marks: what is severed on the seventh ground still perceives subtle arising and ceasing, which is called the hindrance of the active operation of subtle marks. The lower treatise says the seventh ground has two ignorances: (1) active operation of subtle marks, which corresponds to this explanation; (2) the ignorance of effortful exertion regarding signlessness: on the seventh ground, although there is effort regarding signlessness, one enters true contemplation for long periods; the sixth ground cannot hinder the seventh ground, so on the seventh ground one severs the ignorance of making effort regarding signlessness. The Dilun says: 'The hindrance of habit-energy of subtle marks' also corresponds to the first. The eighth ground remedies the hindrance of effort regarding signlessness and the lack of mastery regarding sign-bearing phenomena. Below it says the eighth ground has two ignorances: on the eighth ground, there is no effort regarding signlessness, while regarding conventional marks there is effort for benefiting others and no effort for self-benefit; the seventh ground, being different, hinders the eighth ground; on the eighth ground one severs (1) making effort regarding signlessness, and (2) ignorance regarding mastery over marks; that text and this text differ only in combining and dividing. The Dilun says: 'The hindrance of activity regarding signlessness' corresponds only to the first. The ninth ground remedies the hindrance of lack of mastery over skillful speech of all kinds. Below it says the ninth ground has two ignorances: (1) ignorance regarding mastery over subsequent wisdom-discernment dhāraṇīs of immeasurable dharma expositions, words, and letters; (2) ignorance regarding mastery over eloquence; that text and this text differ only in combining and dividing. The Dilun says: 'The hindrance of being unable to skillfully benefit sentient beings.' The tenth ground remedies the hindrance of not attaining realization of the complete dharmakāya. The lower treatise says: the tenth ground has two ignorances: (1) ignorance regarding great supernormal powers; (2) ignorance regarding penetration into subtle secrets; that text and this text also differ only in combining and dividing. The Dilun says: 'Tenth, the hindrance of lack of mastery among all dharmas', which is also identical to this. At the stage of the Tathāgata, remedying the subtle and most extremely subtle defilement and cognitive hindrances: both of these are dharmas that sever the lowest-of-the-low grade of the two hindrances of the peak of existence (naivasaṃjñānāsaṃjñāyatana); craving and attachment are the defilement hindrance, and obstruction is the cognitive hindrance; this text provides clear proof. 'Because of being able to permanently eliminate such hindrances, one ultimately realizes non-attachment, non-obstruction, all-knowing vision, and so forth': the lower treatise says the Tathāgata stage has two ignorances: (1) the ignorance of extremely subtle attachment regarding all knowable objects, which is also the lower grade of defilements of the peak of existence; (2) the ignorance of extremely subtle obstruction, which is also the lower grade of the cognitive hindrance of the peak of existence; thus it is identical to that, differing only in combining and dividing. Although the Dilun does not mention an eleventh hindrance, nevertheless in the tenth hindrance of lack of mastery among all dharmas, the Buddha's subtle attachment and subtle obstruction are subsumed; speaking in terms of the most subtle aspect within the tenth hindrance, it is said in principle to hinder the Buddha; in reality it is severed by the adamantine concentration. However, on this meaning there are two explanations: one says that according to the Old Mahāyānasaṃgraha, upon severing the hindrance of the first ground one enters the first ground, and the other grounds are likewise; moreover, as the Benye jing says, beyond the tenth ground there is the stage of equal enlightenment, which is studied for thirteen thousand kalpas; dwelling in the stage of equal enlightenment, one severs the hindrance of the Buddha stage and only then enters wondrous enlightenment. The other says: according to this text on the eleven hindrances and similar explanations, wisdom also severs its own hindrance.