大乘起信論義疏 2.2

2.2

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?