大乘義章 15.42

15.42

次明諸住斷障分齊。如《地持》說，障別有二：一煩惱障，所謂四住；二者智障，所謂無明。彼煩惱障有三處過：從初乃至歡喜住時，增上及中惡趣煩惱一切出過。煩惱障中，中上二品能發惡業、受惡道身，是故名為惡趣煩惱。種性已上漸次斷除，歡喜時盡。歡喜乃至無開發住，下品煩惱皆悉出過。無開乃至最上住時，煩惱習氣一切出過。入如來住，智障亦三：一者皮障，麁品無明障彼菩薩麁品法身，如似世人皮中之患，故曰皮障。二者膚障，中品無明障彼菩薩中品法身，如似世人膚中之患，故名膚障。三者骨障，微細無明障彼菩薩微細法身，如似世人骨中之病，故曰骨障。初至歡喜斷盡皮障，歡喜乃至無開發住斷盡膚障，無開乃至如來住時斷盡骨障。問曰：何故煩惱障中微細習氣十地出過，智障之中微細之者佛地始過？釋言：四住浮麁易離，是故先過；無明難盡，是故後過。又問：何故煩惱障中三品之外別須斷習，智障不爾？釋言：煩惱性是起惑，是故宣說細者為習；無明性是微細之惑，細者是地，故不名習。若說麁家殘餘名習，亦得無傷，故《地持》中說佛煩惱智障習斷。十三住義，辨之略爾。

Next, clarifying the boundaries of severing obstructions across the various abodes. As expounded in the *Bodhisattvabhūmi*, of obstructions there are two kinds: first, the affliction obstacle (kleśāvaraṇa), namely the four abidings; second, the cognitive obstacle (jñeyāvaraṇa), namely ignorance (avidyā). That affliction obstacle has three points of overcoming: from the beginning up to the Joyous abode, the superior and middling afflictions of the miserable destinies are completely overcome. Among the affliction obstacles, the superior and middling two grades can generate bad karma and bring about rebirth in the bad destinies; therefore they are called the afflictions of the miserable destinies. From [the abode of] lineage upward they are gradually severed and eliminated, being exhausted at the Joyous [abode]. From the Joyous up to the abode without blossoming, the inferior-grade afflictions are all completely overcome. From [the abode] without blossoming up to the supreme abode, the latencies of affliction (kleśa-vāsanā) are all completely overcome. Entering the Tathāgata abode, the cognitive obstacles are also threefold: First, the skin obstacle: coarse-grade ignorance obstructs that coarse-grade dharmakāya of the bodhisattva, just like an ailment within the skin of worldly people, hence called skin obstacle. Second, the flesh obstacle: middling-grade ignorance obstructs that middling-grade dharmakāya of the bodhisattva, just like an ailment within the flesh of worldly people, hence called flesh obstacle. Third, the bone obstacle: subtle ignorance obstructs that subtle dharmakāya of the bodhisattva, just like a disease within the bones of worldly people, hence called bone obstacle. From the beginning up to the Joyous [abode], the skin obstacle is completely severed; from the Joyous up to the abode without blossoming, the flesh obstacle is completely severed; from [the abode] without blossoming up to the Tathāgata abode, the bone obstacle is completely severed. Question: Why are the subtle latencies within the affliction obstacle overcome on the tenth stage, whereas the subtle ones within the cognitive obstacle are overcome only on the Buddha stage? Explanation: The four abidings are superficial and coarse, and easily departed from; therefore they are overcome earlier. Ignorance is difficult to exhaust; therefore it is overcome later. Further question: Why is it that, apart from the three grades of the affliction obstacle, latencies must be severed separately, whereas this is not so for the cognitive obstacle? Explanation: The nature of affliction is arisen delusion; therefore the subtle ones are proclaimed to be latencies. The nature of ignorance is subtle delusion; the subtle ones are the stages [themselves], so they are not termed latencies. If one speaks of the remnants of the coarse being latencies, that also does no harm; hence the *Bodhisattvabhūmi* says that in the Buddha the latencies of both affliction and cognitive obstacles are severed. The meaning of the thirteen abodes is thus briefly explained.