大乘起信論義疏 2.6

2.6

Next, to analyze the stages of elimination. There are two [approaches to] the stages of elimination: first, distinguishing [them] by contrasting the pre-bhūmi [stages] with the bhūmis; second, distinguishing [them] directly in terms of the worldly and supramundane within the bhūmis. Within the first contrast, there are two distinct meanings: First, discussing them in terms of alternating latency and manifestation. Prior to [the stage of] resolving and practice, because one cultivates by increasing marks, one eliminates the affliction-hindrance; from the first bhūmi upward, because one cultivates by relinquishing marks, one eliminates the knowledge-hindrance. How does increasing marks eliminate affliction? Affliction precisely takes dark delusion as its defect. From the beginning onward, as one cultivates clear understanding, conditioned wisdom progressively increases and dark delusion is gradually relinquished; by the time of resolving and practice, clear understanding is predominant and the hindrance of delusions is thoroughly exhausted, which is spoken of as elimination. How does relinquishing marks eliminate the knowledge-hindrance? The knowledge-hindrance precisely takes discrimination as its fault. From the first bhūmi upward, having fully verified one's own reality, conditioned cultivation is gradually relinquished and the fault of discrimination is extinguished, which is called eliminating the knowledge-hindrance. Second, evaluating them by comparison of superior and inferior. Bodhisattvas prior to the bhūmis only eliminate affliction. From the first bhūmi upward, because the counteragents are deep and broad, both hindrances are simultaneously removed. If we speak of the understanding and cessation of the object-discriminating consciousness, it can also be attained prior to the bhūmis, but it is simply not discussed [here]. Next, distinguishing [them] by contrasting the worldly and supramundane within the bhūmis. The first, second, and third bhūmis are termed worldly; the fourth bhūmi and above are termed supramundane. Within this there is also a distinction between two approaches: First, discussing them in terms of alternating latency and manifestation. The worldly practice of the third bhūmi and below eliminates the affliction-hindrance; the supramundane true wisdom of the fourth bhūmi and above eliminates the knowledge-hindrance. How does the worldly eliminate the affliction-hindrance? As the Daśabhūmivyākhyāna says: "The first bhūmi eliminates the hindrance of the ordinary person's self-mark. The ordinary person's self-hindrance is precisely the entrenchment of holding to a single locus. In the second bhūmi, one eliminates the afflicted delusion that can cause transgression. The afflicted delusion of transgression is precisely the three kinds of entrenchments: desire-attachment, form-attachment, and existence-attachment. In the third bhūmi, one eliminates the dark mark, the delusion-hindrance regarding various phenomena such as hearing, thinking, and cultivation. The dark mark is precisely the entrenchment of ignorance. Therefore, it is clear that the worldly bhūmis only eliminate the affliction-hindrance." How does the supramundane eliminate the knowledge-hindrance? The knowledge-hindrance has three [aspects]: First is the knowledge-hindrance, namely the mind of emptiness and existence. Second is the substance-hindrance, namely establishing the substance of spiritual knowing. What is its characteristic? It refers to that conditioned wisdom which, directly contemplating that all phenomena are neither existent nor non-existent, relinquishes the prior hindrance of discriminating existence and non-existence. Although it relinquishes the hindrance of discriminating existence and non-existence, it still perceives itself as the capable contemplator and tathatā as that which is contemplated. Perceiving oneself as capable of contemplating, the mind is different from tathatā; tathatā being that which is contemplated, tathatā is distinct from the mind. Because it perceives its own mind as distinct from tathatā, it is not yet able to dissolve and relinquish the hindrance of spiritual knowing, which is called the substance-hindrance. Third is the notion of the counteragent. Broadly speaking, the previous two kinds are both notions of the counteragent; however, this one aspect is ultimate among counteragents, so it is specifically given the name of "counteragent". Yet this mark of the counteragent is also conditioned wisdom; counteracting and breaking the previous hindrance of spiritual knowing, the true mind unites with tathatā. Even though it again unites with tathatā, in terms of its substance it is still a phenomenon of arising and ceasing belonging to the seventh consciousness, hindering the wisdom free from arising and ceasing that truly realizes [tathatā]; therefore it is called a hindrance. The hindrances being distinguished in this way, how are their counteragents and elimination? Beginning from the fourth bhūmi up to the seventh bhūmi, one eliminates the knowledge-hindrance; entering the eighth bhūmi, one eliminates the substance-hindrance; from the eighth bhūmi upward to the Tathāgata-bhūmi, one eliminates the notion of the counteragent. How is the knowledge-hindrance eliminated? In the fourth, fifth, and sixth bhūmis, one contemplates emptiness to dismantle existence, relinquishing the wisdom that discriminates and grasps at existence. Thus, the Daśabhūmika Sūtra broadly clarifies that in the fourth bhūmi one contemplates all phenomena as unarisen and unceasing, relinquishing the hindrance of pride in discriminating and understanding phenomena. In the fifth bhūmi, one contemplates the equality of the Buddha-dharma in the three times, relinquishing the conceited mind that discriminates physical purity. In the sixth bhūmi, one contemplates the equality of phenomena, relinquishing the conceited mind that discriminates defilement and purity. All these are contemplating emptiness to dismantle the mind that grasps at existence. In the seventh bhūmi, one contemplates the tathatā of all phenomena, relinquishing the prior mind that discriminates and grasps at emptiness. Separation from such things is called eliminating the knowledge-hindrance. How does the eighth bhūmi eliminate the substance-hindrance? In the previous seven bhūmis, although one contemplates the tathatā of phenomena, one still sees one's own mind as the capable contemplator and tathatā as that which is contemplated; due to this view, the mind is different from tathatā, and one cannot be vast, spontaneous, and unmoving. Entering the eighth bhūmi, one breaks through these hindrances, contemplating that outside of tathatā there has never been a mind, and outside of the mind there is no tathatā. Outside of tathatā there is no mind, so there is no mind different from tathatā; outside of the mind there is no tathatā, so there is no tathatā different from the mind. With no mind different from tathatā, one does not see a subject that knows; with no tathatā different from the mind, one does not see an object that is known. Subject and object having both vanished, they merge into a single mark, and one then relinquishes the intention of discriminative effort. Because effort is relinquished, one's practice equals tathatā, vast and unmoving; this is called entering the eighth bhūmi. When this virtue is accomplished, it is called eliminating the substance-hindrance. How is the notion of the counteragent eliminated from the eighth bhūmi to the Tathāgata-bhūmi? In the aforementioned eighth bhūmi, although the substance-hindrance has been eliminated, the notion of the counteragent still remains. Therefore, [a text] says of the eighth bhūmi: "Although this eighth bhūmi is without marks of hindrance, it is not without the notion of the counteragent; nevertheless, this notion of the counteragent is gradually eliminated from the eighth bhūmi upward, and is exhausted only upon reaching buddhahood." As for how that is eliminated: because discrimination ceases, the true mark appears before one. One awakens to the fact that phenomena are only true, without delusion from origin to end; through the power of this seeing of the true and absence of delusion, one is able to make the deluded counteragent such that the preceding does not generate the succeeding and the succeeding does not arise from the preceding, whereupon it is completely extinguished. Second, evaluating them by comparison of superior and inferior: in the first, second, and third bhūmis, the counteragents are slight and inferior, eliminating only affliction. From the fourth bhūmi upward, the counteragents are deep and broad, simultaneously removing both hindrances. If spoken of generally, from the first bhūmi up to the Buddha-bhūmi, one should know that in every thought-moment both hindrances are simultaneously eliminated: as conditioned wisdom gradually brightens, it eliminates the affliction-hindrance; as the true Dharma gradually manifests, it extinguishes the knowledge-hindrance. The counteragents and elimination are like this. Next, explaining liberation in relation to the hindrances: within this approach, upon eliminating affliction, the two liberations both arise; upon putting an end to the knowledge-hindrance, the two liberations both manifest. What are their characteristics? Previously, when cultivating counteragents to eliminate affliction, the path of the counteragent necessarily arose relying on the true; but the true upon which it relied constantly turned along with delusion. Therefore, activating the true mind through deluded cultivation causes the virtues of the two liberations to arise within that truth. Although the true virtues have arisen, being combined with the conditioned wisdom of the seventh consciousness, the true virtues are concealed by it and do not manifest; only when that wisdom is put to rest do the true virtues become manifest. It is just like a wax seal: when the seal is joined with clay, it causes the engraved image to be produced upon the clay. Although the image on the clay has been produced, covered by the wax seal it cannot be displayed; only when the wax seal is removed can the image be revealed. It is just the same here. The meaning of the two hindrances is difficult to fathom thoroughly; we have merely set forth a general indication following the broad outline. Now, the analysis of the two hindrances in this treatise represents the second round. Looking at the five entrenchments in relation to each other, the four entrenchments and their arisings together constitute the affliction-hindrance, while ignorance and its arisings equally constitute the knowledge-hindrance. Hence the Bodhisattvabhūmi takes ignorance together with delusion as the knowledge-hindrance. Within ignorance, discussing further according to the meaning: the Ganges-sands [delusions] that are generated are again afflictions, while the entrenchment of ignorance alone is the knowledge-hindrance. Therefore, in this treatise, only the ground of ignorance is taken as the knowledge-hindrance, while the defiled mind and the Ganges-sands [delusions] are taken as the affliction-hindrance.