大乘起信論義疏 2.2

2.2

第二番中亦有四門：一、定障相；二、釋障名；三、明斷處；四、對障辨脫。言定相者，云何得知？五住性結為煩惱障，事中無知以為智障。如《涅槃》說「斷除一切貪瞋癡等，得心解脫；一切所知無障礙故，得慧解脫。」貪瞋癡者，即是五住性結煩惱。一切所知得無礙者，當知即是除事無知。又如《地經》「以佛無礙為慧解脫」，當知即是除事無知，「遠離癡染為心解脫」，當知即是五住性結為煩惱障。又《雜心》云「如來斷除二種無知：一者、斷染污，二者、斷不染污。」染污無知，即是五住性結煩惱；不染污無知，即是事中無明之心。准驗斯等，當知以彼五住性結為煩惱障，事中無知以為智障。次釋其名。五住性結，能起分段、變易生死，勞亂行人，故名煩惱障。事中闇惑，能障如來種知明解，是故說此為智障也。次辨斷處，處別有三：一者、世出世間相對分別；二者、功用無功用相對分別；三者、因果相對分別。就初對中義別有二：一者、隱顯互論。地前斷除五住性結，以彼捨相趣順如故。初地以上斷除智障，以彼地上契合法界，了達諸法無障礙故。故《地經》云「於初地中，一切世間文訟呪術，不可窮盡。」二者、優劣相形。地前菩薩唯除煩惱，初地以上智行寬廣，二障雙除。第二對中，義別有二：一者、隱顯互論。七地以前唯除煩惱，八地以上滅除智障。如八地中淨佛國土，斷除一切色中無知。九地之中了初心行，滅除一切心行無知。第十地中於諸法中得勝自在，斷一切法中無知。此等皆是除事無知。二者、優劣相形。七地以還唯除煩惱，八地以上二障雙除。第三對中，義別有二：一者、隱顯互論。金剛以還斷煩惱障，如來地中種智現起，了達一切差別諸法。斷除智障，以事無知難除斷故，至佛乃盡。二者、優劣相形。金剛以還唯斷煩惱，如來果德二障雙斷。次辨對障明脫，除煩惱障得心解脫，滅除智障得慧解脫。言心脫者其有二種：一、佛菩薩行世間心，二、佛菩薩第一義心。斷四住故，世諦心脫；除無明故，真諦心脫。言慧脫者，諸照世間一切種知，得解脫也。第三番中亦有四門：一、定其障相，二、釋障名，三、明斷處，四、對障辨脫。言定相者，云何得知？五住性結及事無知為煩惱障，分別之智以為智障。如《勝鬘》云「五住及起同名煩惱。」明知五住及事無智，是煩惱障。言分別智為智障者，如《寶性論》說「有四種障，不得如來淨我樂常：一者、緣相，謂無明地，以是障故，不得如來究竟真淨。二者、因相，謂無漏業，以是障故不得真我。三者、生相，謂意生身，以是障故不得真樂。四者、壞相，謂變易生死，以是障故不得真常。」彼既宣說無漏業障不得真我，是故定知分別緣智是其智障。又如《地經》「六地中說智障淨因事，謂不分別空三昧。」以不分別為智障淨，明知即用分別之智以為智障。又《楞伽經》云「妄想爾炎慧，彼滅得我涅槃。」滅爾炎慧方名涅槃，明知所滅妄慧是障。又龍樹說「如彼覺觀，望下為善，望第二禪即是罪過。乃至非想望下為善，望出世道即是罪過。」緣智如是，望世為善，望其實性亦是罪過。既言罪過，何為非障？

In the second cycle, there are also four sections: first, defining the characteristics of the obstructions; second, explaining the names of the obstructions; third, clarifying the locations of severance; fourth, distinguishing liberation in relation to the obstructions. Regarding the definition of their characteristics, how is it known? The inherent defilements of the five abodes are taken as the affliction obstruction (kleśāvaraṇa), and ignorance concerning phenomenal facts is taken as the wisdom obstruction (jñeyāvaraṇa). As the Nirvāṇa Sūtra says: 'Severing all greed, anger, delusion, and so forth brings liberation of mind; because there is no obstruction regarding all that is to be known, one attains liberation through wisdom.' Greed, anger, and delusion are precisely the inherent defilements of the five abodes. Attaining non-obstruction regarding all that is to be known should be known as precisely removing ignorance concerning phenomenal facts. Again, as the Daśabhūmika Sūtra says, 'Taking the Buddha's non-obstruction as liberation through wisdom'—one should know this is precisely removing ignorance concerning phenomenal facts—and 'transcending the defilement of delusion as liberation of mind'—one should know this is taking the inherent defilements of the five abodes as the affliction obstruction. Furthermore, the Saṃyuktābhidharmahṛdaya-śāstra states: 'The Tathāgata severs two kinds of ignorance: first, severing the defiled; second, severing the undefiled.' Defiled ignorance is precisely the inherent defilements of the five abodes; undefiled ignorance is precisely the mind of ignorance concerning phenomenal facts. In accordance with verifying these texts, one should know that the inherent defilements of the five abodes are taken as the affliction obstruction, and ignorance concerning phenomenal facts is taken as the wisdom obstruction. Next, explaining their names: the inherent defilements of the five abodes are able to give rise to both fragmentary and transformation samsara, toiling and disturbing practitioners; thus they are named the affliction obstruction. The obscurity and confusion concerning phenomenal facts can obstruct the Tathāgata's all-inclusive knowledge and clear understanding; therefore this is called the wisdom obstruction. Next, distinguishing the locations of severance, there are three distinct locations: first, the relative distinction between the worldly and transworldly; second, the relative distinction between exertion and effortless non-exertion; third, the relative distinction between cause and fruit. Regarding the first pair, there are two distinct meanings: first, discussing them in terms of alternation between implicit and explicit. Prior to the stages (bhūmis), one severs the inherent defilements of the five abodes, because by relinquishing marks one accords with tathatā. From the first bhūmi upward, one severs the wisdom obstruction, because above the bhūmis one accords with the dharmadhātu and thoroughly comprehends all phenomena without obstruction. Hence the Daśabhūmika Sūtra states: 'On the first bhūmi, all worldly texts, litigation, and incantations cannot be exhausted.' Second, comparing them in terms of superior and inferior: bodhisattvas prior to the stages remove only afflictions; from the first bhūmi upward, their practice of wisdom is vast, and they sever both obstructions simultaneously. In the second pair, there are two distinct meanings: first, discussing them in terms of alternation between implicit and explicit. Prior to the seventh bhūmi, one removes only afflictions; from the eighth bhūmi upward, one eliminates the wisdom obstruction. For instance, purifying the Buddha-lands on the eighth bhūmi severs all ignorance concerning form. On the ninth bhūmi, comprehending the initial movements of mind eliminates all ignorance concerning mental movements. On the tenth bhūmi, obtaining supreme mastery among all phenomena severs ignorance regarding all dharmas. These are all the removal of ignorance concerning phenomenal facts. Second, comparing them in terms of superior and inferior: prior to the seventh bhūmi, one removes only afflictions; from the eighth bhūmi upward, both obstructions are severed simultaneously. In the third pair, there are two distinct meanings: first, discussing them in terms of alternation between implicit and explicit. Up to the vajra[-like concentration], one severs the affliction obstruction; on the Tathāgata bhūmi, all-inclusive knowledge becomes manifest, fully comprehending all differentiated phenomena. Severing the wisdom obstruction—because ignorance concerning phenomenal facts is difficult to sever—is only exhausted upon reaching Buddhahood. Second, comparing them in terms of superior and inferior: up to the vajra[-like concentration], one severs only afflictions; in the Tathāgata's fruitional virtue, both obstructions are severed simultaneously. Next, distinguishing liberation in relation to the obstructions: removing the affliction obstruction brings liberation of mind, and eliminating the wisdom obstruction brings liberation through wisdom. Regarding liberation of mind, there are two kinds: first, the worldly mind of the practice of Buddhas and bodhisattvas; second, the ultimate-truth mind of Buddhas and bodhisattvas. Because the four abodes are severed, the conventional-truth mind is liberated; because avidyā is removed, the ultimate-truth mind is liberated. As for liberation through wisdom, the all-inclusive knowledge that illuminates all worldly things attains liberation. In the third cycle, there are also four sections: first, defining the characteristics of the obstructions; second, explaining the names of the obstructions; third, clarifying the locations of severance; fourth, distinguishing liberation in relation to the obstructions. Regarding the definition of their characteristics, how is it known? The inherent defilements of the five abodes and ignorance concerning phenomenal facts are taken as the affliction obstruction, while discriminative wisdom is taken as the wisdom obstruction. As the Śrīmālādevī Sūtra states: 'The five abodes and their arising are together named afflictions.' This clearly shows that the five abodes and ignorance concerning phenomenal facts are the affliction obstruction. Regarding discriminative wisdom being the wisdom obstruction, as the Ratnagotravibhāga says: 'There are four kinds of obstructions whereby one does not attain the Tathāgata's purity, self, bliss, and permanence: first, the mark of condition, which refers to the ground of avidyā—because of this obstruction, one does not attain the Tathāgata's ultimate true purity; second, the mark of cause, which refers to undefiled karma—because of this obstruction, one does not attain the true self; third, the mark of arising, which refers to the mind-made body—because of this obstruction, one does not attain true bliss; fourth, the mark of destruction, which refers to transformation samsara—because of this obstruction, one does not attain true permanence.' Since that [treatise] states that undefiled karma obstructs the attainment of the true self, it is certainly known that conditioned wisdom of discrimination is the wisdom obstruction. Furthermore, as the Daśabhūmika Sūtra says: 'On the sixth bhūmi, it explains the cause for purifying the wisdom obstruction as the non-discriminative samādhi of emptiness.' Since non-discrimination is taken as the purification of the wisdom obstruction, it is clear that discriminative wisdom itself is taken as the wisdom obstruction. Also, the Laṅkāvatāra Sūtra says: 'Conceptualized jñeya-wisdom—upon its cessation one attains my nirvāṇa.' Only when jñeya-wisdom is ceased is it called nirvāṇa; this clearly shows that the conceptualized wisdom that is ceased is an obstruction. Furthermore, Nāgārjuna said: 'Just as initial and sustained application, compared to what is below, are wholesome, but compared to the second dhyāna are faults; up to [the sphere of] neither-perception-nor-non-perception, which compared to what is below is wholesome, but compared to the transworldly path is a fault.' Conditioned wisdom is likewise: compared to the worldly, it is wholesome; but compared to the true nature, it is also a fault. Since it is called a fault, why would it not be an obstruction?