大乘義章 3.84

3.84

次就妄識以辨修捨。妄識之中，亦有二種：一者障相、二者治相。障相有六，如《起信》說：一心不相應無明住持。不相應者，簡異二乘。二乘所斷是無明數，與心別體，共心相應。無明地者，即指心體以為無明，非是心外別立數法共心相應故。馬鳴言「即心不覺，常無別異。」不別與心同知同緣，名不相應。二依無明地起於業識不相應染，愛著名染，不相應義不異前釋。三依業識起於轉識不相應染，不相應義亦同前釋。四依轉識，起於現色不相應染。言現色者，猶是現識，能現自心所起色故，名現色染。不相應者，亦同前釋。五依現識起於智識心相應染。言相應者，心相轉麁，染與心別，共心相應，故云相應。故論說言「心與念異，同知同緣，故曰相應。」念是貪數。六依智識起不攝識相應之染。言不攝者，猶是續識。相應同前。馬鳴論中攝此六種以為二障，前之一種名為智礙，猶是智障；後之五種，名煩惱礙，猶是煩惱障。障相如是。對治相者，猶是七識緣照之解，治前六種故名治相。次辨斷處。如彼《大乘起信論》說，前六障中，第六不斷相應染者，始從信地漸學斷除，淨心地時斷之畢竟。第五智識相應染者，從具戒地漸次斷除，乃至無相方便地時斷之畢竟。具戒地者，謂第二地。無相方便，是第七地。第四現色不相應染，色自在地斷之畢竟。色自在者，是第八地，能淨佛土，名色自在。第三轉識不相應染，心自在地斷之畢竟。心自在者，是第九地，善知物心，名心自在。第二業識不相應染，菩薩地盡，斷之畢竟入如來地。第一根本無明住地，馬鳴論言「地前學斷，初地分除，佛地窮盡。」故《勝鬘》云「無明住地，佛菩提智之所斷也。」障之分齊，斷之如是。對治相者，初地漸捨，至佛乃盡。若復通論，種性已上亦分斷除（此二門竟）。

Next, the cultivation and abandonment are distinguished in terms of deluded consciousness. Within deluded consciousness, there are also two kinds: first, the aspect of obstacles; second, the aspect of antidotes. The aspect of obstacles has six, as explained in the Awakening of Faith: First, the entrenchment of ignorance unassociated with mind. 'Unassociated' is used to differentiate it from the two vehicles. What is severed by the two vehicles is the caitta of ignorance, which has a substance separate from the mind and is associated with the mind. The ground of ignorance directly designates the substance of mind as ignorance; it is not that a caitta-dharma is established separately outside the mind to associate with the mind. Aśvaghoṣa says: 'It is the mind itself that is unenlightened, ever without difference.' Not being separate from the mind yet knowing the same and taking the same objects is called unassociated. Second, dependent on the ground of ignorance, the unassociated defilement of karmic consciousness arises; love and attachment are called defilement, and the meaning of 'unassociated' does not differ from the preceding explanation. Third, dependent on karmic consciousness, the unassociated defilement of evolving consciousness arises; the meaning of 'unassociated' is also the same as the preceding explanation. Fourth, dependent on evolving consciousness, the unassociated defilement of manifesting forms arises. 'Manifesting forms' is still the manifesting consciousness; because it can manifest forms arisen from its own mind, it is called the defilement of manifesting forms. 'Unassociated' is also the same as the preceding explanation. Fifth, dependent on manifesting consciousness, the defilement associated with mind of the cognitive consciousness arises. 'Associated' means that the mental characteristics become coarser, the defilement is distinct from the mind, and it is associated with the mind; hence it is called associated. Thus the treatise states: 'Mind and thought are different, yet they know the same and take the same objects; hence it is said to be associated.' 'Thought' is the caitta of greed. Sixth, dependent on cognitive consciousness, the defilement associated with the non-holding consciousness arises. 'Non-holding' is still the continuing consciousness. 'Associated' is the same as before. In Aśvaghoṣa's treatise, these six kinds are subsumed as the two obstacles: the first kind is called the obstacle of knowledge, which is still the cognitive obstacle; the latter five kinds are called the obstacle of afflictions, which are still the afflictive obstacle. Such is the aspect of obstacles. The aspect of antidotes is still the understanding of cognitive illumination of the seventh consciousness; because it remedies the preceding six kinds, it is called the aspect of antidotes. Next, distinguishing the places of severing: As explained in that Awakening of Faith in the Mahāyāna, among the preceding six obstacles, the sixth, the non-interrupted associated defilement, begins to be gradually trained and severed from the stage of faith, and is completely severed at the stage of the pure mind (first bhūmi). The fifth, the defilement associated with the cognitive consciousness, is gradually severed from the stage of possessing precepts (second bhūmi) and is completely severed up to the stage of signless expedients (seventh bhūmi). The stage of possessing precepts refers to the second bhūmi. The signless expedients is the seventh bhūmi. The fourth, the unassociated defilement of manifesting forms, is completely severed at the stage of mastery over forms. Mastery over forms is the eighth bhūmi, which can purify the Buddha-lands and is called mastery over forms. The third, the unassociated defilement of evolving consciousness, is completely severed at the stage of mastery over mind. Mastery over mind is the ninth bhūmi, which skilfully knows the minds of beings and is called mastery over mind. The second, the unassociated defilement of karmic consciousness, is completely severed when the bodhisattva bhūmis are exhausted, upon entering the Tathāgata bhūmi. As for the first, the fundamental entrenchment of ignorance, Aśvaghoṣa's treatise states: 'Before the bhūmis one trains to sever it; on the first bhūmi it is partially eliminated; and on the Buddha bhūmi it is completely exhausted.' Thus the Śrīmālā[-sūtra] says: 'The entrenchment of ignorance is severed by the Buddha's bodhi-knowledge.' The stages of the obstacles are severed in this manner. The aspect of antidotes is gradually abandoned on the first bhūmi and is exhausted only at Buddhahood. If spoken of generally, from the lineages and above it is also partially severed. (This concludes the second section.)