大乘義章 5.11

5.11

言三障者，謂皮、膚、骨。論其體性，唯一無明。故《地持》中說為智障。麁細不同，分為此三。相狀如何？所障法身事等如髓，能障無明階降不同，如皮膚骨。麁品無明，浮淺如皮，故就喻名說為皮障。中品無明，次深如膚，故從喻稱說為膚障。細品無明，窮深如骨，從喻立目說為骨障。亦可從於所障為名。所障法身階降有四：一皮、二膚、三骨、四髓。地前菩薩法身如皮，初地已上乃至七地法身如膚，八地已上至第十地法身如骨，如來地中法身如髓。能障無明差別有三，謂麁、中、細。麁品無明有兩種義說為皮障：一麁品無明與彼先成下品法身一處在同，如似世人皮中之患，故曰皮障。二麁品無明障於未起下品法身，故云皮障。中品無明亦有兩義說為膚障：一中品無明與彼先成中品法身同在一處，如似世人膚中之患，故名膚障。二中品無明障於未起中品法身，故稱膚障。細品無明亦有兩義說為骨障：一微細無明與彼先成微細法身同在一處，如似世人骨中之患，故名骨障。二微細無明障於未起微細法身，故名骨障。法身之髓精窮出累故不說障，隨義細分理亦有之。故《地論》中說如來地有微細障。名義如是。

"Three obscurations" refers to those of the outer skin, inner skin, and bone. In terms of their intrinsic nature, they are solely a single nescience; hence the Bodhisattvabhūmi speaks of them as the cognitive obscuration. They are divided into these three according to differences in coarseness and subtlety. What are their characteristics? The dharmakāya that is obscured is comparable to marrow, while the nescience that can obscure it differs in levels, like outer skin, inner skin, and bone. Coarse-grade nescience is superficial and shallow, like outer skin; thus, taking its name from the simile, it is called the outer-skin obscuration. Medium-grade nescience is next in depth, like inner skin; thus, named after the simile, it is called the inner-skin obscuration. Subtle-grade nescience is thoroughly deep, like bone; establishing its designation from the simile, it is called the bone obscuration. Alternatively, they may be named after that which is obscured. The obscured dharmakāya has four levels: first, outer skin; second, inner skin; third, bone; and fourth, marrow. The dharmakāya of a bodhisattva prior to the bhūmis is like outer skin; the dharmakāya from the first bhūmi up to the seventh bhūmi is like inner skin; the dharmakāya from the eighth bhūmi up to the tenth bhūmi is like bone; and the dharmakāya on the Tathāgata stage is like marrow. The nescience that can obscure has three distinctions: coarse, medium, and subtle. Coarse-grade nescience is spoken of as the outer-skin obscuration in two senses: first, coarse-grade nescience is located together in one place with that lower-grade dharmakāya previously achieved, just like an ailment in the outer skin of ordinary people, and hence it is called the outer-skin obscuration; second, coarse-grade nescience obscures the lower-grade dharmakāya that has not yet arisen, and hence is called the outer-skin obscuration. Medium-grade nescience is also spoken of as the inner-skin obscuration in two senses: first, medium-grade nescience is together in the same place with that medium-grade dharmakāya previously achieved, just like an ailment in the inner skin of ordinary people, and hence is named the inner-skin obscuration; second, medium-grade nescience obscures the medium-grade dharmakāya that has not yet arisen, and hence is called the inner-skin obscuration. Subtle-grade nescience is also spoken of as the bone obscuration in two senses: first, minute nescience is together in the same place with that minute dharmakāya previously achieved, just like an ailment in the bones of ordinary people, and hence is named the bone obscuration; second, minute nescience obscures the minute dharmakāya that has not yet arisen, and hence is named the bone obscuration. Because the marrow of the dharmakāya is quintessential, exhaustive, and freed from encumbrances, it is not spoken of as having an obscuration; yet when subdivided subtly in accordance with the principle, in principle it also has one. Therefore the Daśabhūmikā-śāstra states that the Tathāgata stage has a minute obscuration. Such are the names and meanings.