瑜伽論記 21.20

21.20

第三辨地中所對除法，則二十二愚癡十一麁重麁重，是二十二愚癡隨眠麁重不調柔性。真諦三藏譯攝論云：二十二無明麁重報四種生死，大乘攝論不明四種無明，但從南地所得無上依經中辨四生死。今三藏勘於梵本無報字及四生死，故云二十二愚癡十一麁重也，二十二愚，前卷於十障中相對料簡。今略釋相，文有四段。初問；次答；三結；四領。答中初地二愚。一、執補特伽羅及法愚，即是人法二執；二、惡趣雜染愚者，即滅惡趣煩惱業生三種雜染。二地有二：一、微細犯，是失念誤犯；二、種種業趣，謂見三業三行差別。三地二愚者，一者、欲貪障，則障等持；二、圓滿聞持陀羅尼愚者，三地已得聞持等德，二地未得，從所障為名。四地有二：一、等持愛，則三地中起愛禪定心障於四地；二者、法愛，三地菩薩以愛法故求法行忍，如經廣說。五地二者，一者一向作意棄背生死，二者一向作意趣於涅槃，并四地中起障於五，六地二者，一現前觀察諸行流轉者，六地現前觀十二緣諸行流轉，五地未得障於六地，從所障為名，二相多現行者，五地菩薩雖俱厭樂，而厭生死相多現前行，障於六地，七地有二，一者微細相現行愚者，七地長入無相真觀，六地雖觀無相未能無間，時時猶見細相現行，此生能障名愚，二一向無相作意方便愚者，七地作意方便一向無相真觀相續，六地猶見細相現前，障於七地作意方便一向無相，此就所障功德復立一愚，八地有二，一於無相作意功用愚者，當體為名，七地真觀雖復相續而有功用，障於八地無相無功用，二於相行自在愚者，八地菩薩於俗相行中利他有功用未得自在，自利無功用已得自在，七地未能，從所障為名，名於相行自在。九地有二，一於無量說法者是義無礙，無量法句文字等者是法無礙，二辨才自在愚者，謂詞無礙及樂說無礙，九地已得，八地未得，并從所障為名。十地有二：一、大神通愚；二、悟入微細祕密愚者，大神通則是五分法身，微細祕密則是真如法身，九地不得圓滿此二法身，如來地有二，一於一切所智境極微細著者，則是悲想最下下品煩惱隨眠，二者最極微細礙者，則是悲想最下下品所知障體。

Third, determining the phenomena to be countered and eliminated in the stages: these are the twenty-two delusions and eleven unpliancies. 'Unpliancy' refers to the dormant, unyielding, and intractable nature of the twenty-two delusions. Paramārtha's translation of the Mahāyānasaṃgraha says: 'The twenty-two forms of ignorance and unpliancy result in retribution of four kinds of saṃsāra.' The Mahāyānasaṃgraha does not elucidate four kinds of ignorance, but merely explains the four kinds of saṃsāra based on the Anuttarāśrayasūtra obtained from the southern regions. Now, the Tripiṭaka Master [Xuanzang] examined the Sanskrit text and found neither the word 'retribution' nor 'four kinds of saṃsāra'; therefore, it says 'twenty-two delusions and eleven unpliancies.' Regarding the twenty-two delusions, the preceding fascicle already drew a comparative analysis among the ten obstacles. Here, their characteristics are briefly explained in four sections: first, a question; second, an answer; third, a conclusion; and fourth, an acceptance. In the answer, the first stage has two delusions: first, the delusion of clinging to person and phenomena, which is the grasping at self and phenomena; second, the delusion of defilement of bad destinies, which is the defilement of the three types—affliction, karma, and rebirth—that are eliminated in bad destinies. The second stage has two: first, subtle transgression, which is lapse of mindfulness and erroneous transgression; second, various paths of karma, which refers to seeing the differences among the three karmas and the three actions. The third stage has two delusions: first, the obstacle of desire and greed, which obstructs equanimity; second, the delusion concerning the dhāraṇī of fully retaining what is heard: in the third stage, one has attained virtues such as retaining what is heard, which were not attained in the second stage, so it is named after what is obstructed. The fourth stage has two: first, attachment to equanimity, which refers to the mind arising in attachment to dhyāna in the third stage that obstructs the fourth stage; second, attachment to phenomena, since bodhisattvas of the third stage, out of love for the Dharma, seek the Dharma and practice forbearance, as extensively explained in the sūtra. The fifth stage has two: first, exclusively directing attention to abandon and turn away from saṃsāra; second, exclusively directing attention to pursue nirvāṇa; both arise in the fourth stage and obstruct the fifth. The sixth stage has two: first, observing the flow of conditioned phenomena directly before oneself: in the sixth stage, one directly observes the flow of conditioned phenomena of the twelve links, which was not attained in the fifth stage and thus obstructs the sixth stage, named after what is obstructed; second, the frequent manifestation of marks: although bodhisattvas of the fifth stage both feel revulsion and joy, their revulsion toward the marks of saṃsāra frequently manifests, obstructing the sixth stage. The seventh stage has two: first, the delusion of the manifestation of subtle marks: the seventh stage constantly enters the true contemplation of marklessness, whereas the sixth stage, though contemplating marklessness, cannot maintain it without interruption and still occasionally sees subtle marks manifesting; the arising of this can obstruct, hence called delusion; second, the delusion regarding skillful attention exclusively focused on marklessness: in the seventh stage, skillful attention exclusively continues in the true contemplation of marklessness, whereas the sixth stage still sees subtle marks presenting themselves, which obstructs the skillful attention exclusively focused on marklessness in the seventh stage; this establishes another delusion with respect to the virtue that is obstructed. The eighth stage has two: first, the delusion of effort in markless attention, named after its own substance: although the true contemplation of the seventh stage is continuous, it still involves effort, which obstructs the markless and effortless state of the eighth stage; second, the delusion regarding mastery in functioning among marks: in functioning among conventional marks, a bodhisattva of the eighth stage has effort in benefiting others and has not yet attained mastery, though having attained mastery in effortless self-benefit; the seventh stage cannot do this yet, so it is named after what is obstructed: mastery in functioning among marks. The ninth stage has two: first, regarding the expounding of limitless teachings, which is unimpeded understanding of meanings; regarding limitless phrases, sentences, letters, and so on, which is unimpeded understanding of dharmas; second, the delusion regarding mastery of eloquence, which refers to unimpeded understanding of language and unimpeded understanding of confident discourse; these are attained in the ninth stage and not yet attained in the eighth stage, all named after what is obstructed. The tenth stage has two: first, the delusion regarding great supernormal powers; second, the delusion regarding awakening and entering into subtle secrets: great supernormal powers refer to the fivefold dharmakāya, and subtle secrets refer to the tathatā dharmakāya; the ninth stage cannot consummate these two dharmakāyas. The stage of the Tathāgata has two: first, the extremely subtle attachment to all knowable objects, which is the most extremely inferior latent defilement of compassionate conception; second, the most extremely subtle obstruction, which is the substance of the most extremely inferior obstacle to knowables of compassionate conception.