大乘起信論義疏 1.105

1.105

次釋其名，五住之結通能勞亂，齊能障智。何故四住遍名煩惱障，無明獨為智障？答：理實齊通。但今為分二障差別，隱顯為名，等就隱顯各隨功強，以別兩名。四住煩惱現起之結，發業生勞亂，義強偏名煩惱。異心之惑與解別體疎遠，翳障智微劣，故不名智障。無明闇惑正遠明解，親近翳障智義強，故名智障。任性無知非是現起，不能發業招集苦報，勞亂微劣，故不名煩惱障也。次明斷處，略有二階：第一、大小相對分別，二者、直就大乘世出世間相對分別。大小對中，義別三門：一者、隱顯互論。二乘之人但除煩惱，菩薩之人唯滅智障。二乘非不分除智障，所斷微劣隱細從麁，是故不論；菩薩非不除斷煩惱，所斷相微隱麁從細，是故不說。二者優劣相形，二乘解劣但斷煩惱，菩薩治廣二障雙除，故《地持》云「聲聞緣覺煩惱障淨，非智障淨；菩薩種姓具足二淨。」三者、據實通論，二乘菩薩二障雙除。言就大乘世間出世間相對辨者，解行已前名為世間，初地以上名為出世。於中分別乃有四門：一、癈麁論細。地前菩薩於彼二障，一向未斷，初地以上二障並除，故《涅槃》中宣說「地前具煩惱性。」二者、隱顯互論。地前世間但斷煩惱，初地以上唯除智障。三者、優劣相形。地前解劣唯除煩惱，地上解勝二障雙斷。四者、據實通世及出世二障雙除。相狀如何？煩惱障中有其二種：一者、子結，二者、果結。子結煩惱地前所斷，果縛煩惱地上所除。子結之中復有二種：一者、正使作意而生，二者、餘習任性而起。正使煩惱，聲聞緣覺乃至性種斷之周盡。習起之結，習種性以上乃至相地斷之畢竟，故《地持》云「初阿僧祇過解行住入歡喜地，斷增上中惡趣煩惱不善正使，名為增上，習名為中，入歡喜時悉皆斷也。」果縛之中亦有二種：一者、正使作意而生，二者、習氣任運而起。正使煩惱，所謂愛佛愛菩提等，始從初地次第斷除，至不動地斷之周盡，故《地持》云「第二阿僧祇，過第七住入第八地，微細煩惱皆悉斷滅。」八地以上除彼餘習，故《地持》云「第三阿僧祇，斷除習氣入最上住。」智障之中亦有二種：一者、迷相，二者、迷實。情所趣法，名之為相，不能悟解云其本無，說以為迷；如來藏性說以為實，不能窮達說以為迷。迷相無明地前所除，迷實無明地上所遣。迷相無明復有二種：一者、迷相立性，二者、迷性立相。言迷相者，妄法虛集以之為相。不知虛集建立定相，名之迷也。言迷性者，情而起法，無性為性，迷此性故，立因緣相也。迷相無明，聲聞緣覺乃至性種斷之窮盡。迷性無明，習種性以上乃至初地皆悉斷除。迷實無明亦有二種：一者、迷實相，二者、迷實性。空寂無為是其實相，不能知是寂泊無為，故名迷相。如來藏中恒沙佛法，真實元有是其實性，不能窮證說為迷性。此二無明，說斷不定。若依《地經》，初地以上乃至六地，除其迷相，是故得為明別順忍；七地以上斷迷實性，是故證得無生忍體。若依《涅槃》，九地以還斷其迷相，是故說為聞見佛性；十地以上斷迷實性，是故說為眼見佛性。以驗求二障皆是始終通斷，治斷麁爾。次辨第四對障辨脫。斷煩惱障得心解脫，斷除智障得慧解脫，是義云何？分別有二：一者、隱顯互論，斷煩惱障，諸佛菩薩世諦心脫；斷除智障，真諦慧解脫。何故如是？煩惱染事故斷煩惱。世諦心脫斷煩惱，理實雖隨有一切德脫，就主為名，遍言心脫。無明障理，故斷無明。真諦慧脫斷無明時，即理所成一切德脫，就主作名，遍名慧脫。二者、對障寬狹分別。斷煩惱障，唯除事中染愛心故。世諦心脫斷智障時，除無明地及斷事中麁無明，故二諦慧脫。此初番竟。

Next, explaining their names: The fetters of the five entrenchments (pañca-vāsanā-bhūmayaḥ) are universally capable of causing distress and disturbance, and equally capable of obstructing wisdom. Why, then, are the four entrenchments named affliction-obstruction (kleśāvaraṇa) across the board, while avidyā alone is knowledge-obstruction (jñeyāvaraṇa)? Answer: In actual principle, they are indeed equal and universal. However, here, in order to distinguish the difference between the two obstructions, they are named based on the implicit and the manifest; uniformly based on the implicit and the manifest, each follows what is strongest in efficacy, thereby distinguishing the two names. The afflictions of the four entrenchments are actively arising fetters; they generate karma and give rise to distress and disturbance, and as this meaning is predominant, they are specifically named afflictions. As deluded states belonging to a different mind, their nature is distinct and distant from understanding, and their screening and obstruction of wisdom are slight and weak; hence they are not named knowledge-obstruction. The dark delusion of avidyā directly distances one from luminous understanding, and its screening and obstruction of wisdom are close and strong in meaning; hence it is named knowledge-obstruction. Unintentional ignorance is not actively arising; it cannot generate karma to summon and gather painful retribution, and its distress and disturbance are slight and weak; hence it is not named affliction-obstruction.

Next, explaining the loci of eradication: There are briefly two stages. First, distinguishing relatively between the Great and Small [Vehicles]; second, distinguishing relatively between the mundane and supramundane strictly within the Mahāyāna. Within the relative contrast between the Great and Small, there are three distinct approaches: First, reciprocal discussion based on the implicit and the manifest: persons of the two vehicles eliminate only afflictions, while bodhisattvas extinguish solely knowledge-obstruction. It is not that the two vehicles do not partially eliminate knowledge-obstruction, but what they eradicate is slight and weak, so the subtle is subordinated to the coarse, and thus it is not discussed; it is not that bodhisattvas do not eliminate afflictions, but the marks of what they eradicate are subtle, so the coarse is subordinated to the subtle, and thus it is not mentioned. Second, comparing superiority and inferiority: the understanding of the two vehicles is inferior, so they only eradicate afflictions; the bodhisattvas' counteragents are broad, so both obstructions are removed. Thus the Bodhisattvabhūmi states, "For śrāvakas and pratyekabuddhas, the affliction-obstruction is purified, but the knowledge-obstruction is not purified; the bodhisattva lineage possesses both purifications." Third, discussing generally in accordance with reality: both the two vehicles and bodhisattvas remove both obstructions.

Regarding the relative distinguishing between the mundane and supramundane within the Mahāyāna: stages prior to understanding-practice (adhimukti-caryā) are named mundane; the first bhūmi and above are named supramundane. In distinguishing between them, there are four approaches: First, setting aside the coarse to discuss the subtle: prior to the bhūmis, bodhisattvas have not yet eradicated those two obstructions whatsoever, whereas from the first bhūmi onward, both obstructions are removed. Thus in the Nirvāṇa Sūtra it is proclaimed, "Prior to the bhūmis, one is endowed with the nature of afflictions." Second, reciprocal discussion based on the implicit and the manifest: the mundane prior to the bhūmis eliminates only afflictions; from the first bhūmi onward, they remove solely knowledge-obstruction. Third, comparing superiority and inferiority: prior to the bhūmis, understanding is inferior, so one removes only afflictions; above the bhūmis, understanding is superior, so both obstructions are eradicated. Fourth, in accordance with reality, both obstructions are removed throughout both the mundane and supramundane.

What are their characteristics? Within affliction-obstruction, there are two kinds: first, causal fetters (hetu-saṃyojana); second, fruit-bondage (phala-bandhana). Causal-fetter afflictions are eradicated prior to the bhūmis; fruit-bondage afflictions are removed above the bhūmis. Within causal fetters, there are again two kinds: first, principal defilements (paryavasthāna) generated by deliberate intention; second, residual propensities (vāsanā) arising spontaneously. Principal defilement afflictions are eradicated completely from the śrāvakas and pratyekabuddhas up to the lineage of nature (prakṛti-gotra). The fetters arising from habits are eradicated definitively from the lineage of habit (vāsanā-gotra) up to the stage of marks (nimitta-bhūmi). Thus the Bodhisattvabhūmi states, "In the first asaṃkhyeya [kalpa], passing beyond the abode of understanding-practice and entering the Joyful Ground (Pramuditā-bhūmi), one eradicates the superior and middling unwholesome principal defilements of afflictions of the miserable destinies: 'superior' refers to principal defilements, 'middling' refers to habits; upon entering the Joyful Ground, all are completely eradicated." Within fruit-bondage, there are also two kinds: first, principal defilements generated by deliberate intention; second, habit energy (vāsanā) arising spontaneously. Principal defilement afflictions, namely attachment to the Buddha, attachment to bodhi, and so forth, are gradually eradicated starting from the first bhūmi, and are completely eradicated upon reaching the Immovable Ground (Acalā-bhūmi). Thus the Bodhisattvabhūmi states, "In the second asaṃkhyeya [kalpa], passing beyond the seventh abode and entering the eighth bhūmi, subtle afflictions are all extinguished." Above the eighth bhūmi, one removes those residual propensities; thus the Bodhisattvabhūmi states, "In the third asaṃkhyeya [kalpa], eradicating habit energy, one enters the supreme abode."

Within knowledge-obstruction, there are also two kinds: first, delusion regarding marks; second, delusion regarding reality. The phenomena toward which the mental dispositions tend are named marks; being unable to realize and understand that they are originally non-existent is termed delusion. The nature of the tathāgatagarbha is termed reality; being unable to fathom and penetrate it is termed delusion. Ignorance of delusion regarding marks is removed prior to the bhūmis; ignorance of delusion regarding reality is dispelled above the bhūmis. Ignorance of delusion regarding marks again has two kinds: first, being deluded regarding marks and establishing a nature; second, being deluded regarding the nature and establishing marks. Regarding "being deluded regarding marks": false phenomena are spuriously assembled, which constitutes their marks; not knowing they are spuriously assembled and establishing definite marks is termed delusion. Regarding "being deluded regarding the nature": phenomena that arise from mental dispositions take non-nature as their nature; being deluded regarding this nature, one establishes marks of causes and conditions. Ignorance of delusion regarding marks is eradicated exhaustively from the śrāvakas and pratyekabuddhas up to the lineage of nature. Ignorance of delusion regarding the nature is completely eradicated from the lineage of habit onward up to the first bhūmi. Ignorance of delusion regarding reality also has two kinds: first, delusion regarding the real mark; second, delusion regarding the real nature. Emptiness, quiescence, and the unconditioned are its real mark; being unable to know this stillness and the unconditioned is termed delusion regarding marks. The Ganges-sands-like buddha-qualities in the tathāgatagarbha, being real and originally existent, are its real nature; being unable to fathom and realize them is termed delusion regarding the nature. The eradication of these two ignorances is explained variably: If one relies on the Daśabhūmika Sūtra, from the first bhūmi onward up to the sixth bhūmi, one removes their delusion regarding marks, and for this reason attains conformity-patience (anulomikī-kṣānti) with clear differentiation; from the seventh bhūmi onward, one eradicates delusion regarding the real nature, and for this reason realizes the substance of the patience of the non-arising of dharmas (anutpattika-dharma-kṣānti). If one relies on the Nirvāṇa Sūtra, from the ninth bhūmi downward one eradicates their delusion regarding marks, and for this reason it is spoken of as seeing buddha-nature by hearing; from the tenth bhūmi onward one eradicates delusion regarding the real nature, and for this reason it is spoken of as seeing buddha-nature with one's eyes. Examining this, both obstructions are universally eradicated from beginning to end; counteracting and eradicating them is roughly like this.

Next, distinguishing the fourth: distinguishing liberation in relation to the obstructions. By eradicating the affliction-obstruction, one attains mind-liberation (ceto-vimukti); by eradicating the knowledge-obstruction, one attains wisdom-liberation (prajñā-vimukti). What is the meaning of this? There are two distinctions: First, reciprocal discussion based on the implicit and the manifest: by eradicating the affliction-obstruction, the buddhas and bodhisattvas attain conventional-truth mind-liberation; by eradicating the knowledge-obstruction, they attain ultimate-truth wisdom-liberation. Why is it like this? Afflictions defile conventional phenomena, so by eradicating afflictions, mind-liberation in terms of conventional truth [is attained]; in actual principle, although liberation of all virtues follows with eradication of afflictions, it is named after the primary one, and thus is spoken of throughout as mind-liberation. Avidyā obstructs principle, so by eradicating avidyā, wisdom-liberation in terms of ultimate truth [is attained]; upon eradicating avidyā, liberation of all virtues constituted by principle [is attained], and being named after the primary one, it is spoken of throughout as wisdom-liberation. Second, distinguishing in relation to the breadth and narrowness of the obstructions: by eradicating the affliction-obstruction, one removes only the mind of defiled attachment within conventional phenomena, so it is mind-liberation in terms of conventional truth; when eradicating knowledge-obstruction, one removes the entrenchment of avidyā and eradicates coarse avidyā within conventional phenomena, so it is two-truths wisdom-liberation. This concludes the first round.