起信論疏筆削記 19.28

19.28

顯障中，疏　於理猶豫者，於上甚深義理是非不定，故不能入，如《圓覺經》修二十五輪云：一念疑悔則不能入。闡提者，阿闡提，此云無信，此則一向以為不是，故不同疑惑。外道者，為宗習邪法，故誹謗正道，此乃非唯不信，更加此過，故異前也。五逆者，弒父、母、阿羅漢、破和合僧、出佛身血。四重者，殺、盜、婬、妄。問：前疏文云有業障者但令懺悔，今何除之？答：此中所除，約不懺者，懺則能入，不同小乘有定業，故《涅槃經》云：未入我法，業則決定；若入我法，則不決定。恃我者，此或恃我故不修，或修之存我，亦不能入，故《圓覺》云：彼修道者不除我相，是故不能入清淨覺。放逸者，或貪放逸故不修，或修之不勤，亦不得入。學如不及，猶恐失之，況此類乎？是六下，非謂具此六障方不得入，但於六中或有一障，便能障道，不得三昧。

Under "revealing obstacles," the Commentary states: "vacillating regarding principle": because one is uncertain whether the aforesaid profound principles are right or wrong, one cannot enter. As the Yuanjue jing states regarding cultivating the twenty-five wheels: "A single thought of doubt and regret precludes entry." An icchantika is an a-icchantika, translated here as "lacking faith"; this refers to those who obstinately consider it to be wrong, so it is different from doubt and vacillation. Heterodox practitioners, because their school practices erroneous teachings, slander the correct path; this is not only lacking faith but adding this transgression, so it differs from the former. The five rebellious acts are: killing one's father, mother, or an arhat, causing schism in the saṅgha, and shedding the blood of a Buddha. The four grave offenses are: killing, stealing, sexual misconduct, and lying. Question: The earlier commentary text said that those with karmic obstacles should simply be made to repent; why are they excluded here? Answer: The exclusion here refers to those who do not repent; if they repent, they can enter, unlike the Hinayana where there is fixed karma. Thus the Mahāparinirvāṇa-sūtra states: "Before entering my Dharma, karma is fixed; if one enters my Dharma, it is not fixed." As for "relying on self," this means either that one does not cultivate because of relying on a self, or that one retains a self while cultivating, so that one also cannot enter; hence the Yuanjue jing states: "If those practitioners of the path do not eliminate the mark of a self, they therefore cannot enter pure awakening." As for "heedlessness," either one does not cultivate due to craving heedlessness, or one cultivates without diligence, so one also cannot enter. "Learning as if one cannot catch up, yet fearing to lose it"—how much more so for this kind? As for "these six..." downward, it does not mean that one fails to enter only when fully possessing all six obstacles; if one has even one of the six obstacles, it can obstruct the path and prevent one from attaining samādhi.