大乘義章 5.6

5.6

就初番中，四門分別：一定障相、二釋障名、三明斷處、四對障辨脫。言定相者，云何得知四住煩惱為煩惱障，無明住地以為智障？以《勝鬘經》對《地持論》驗之知矣。《勝鬘經》中說：二乘人但斷四住，不斷無明。《地持論》中說：二乘人煩惱障淨，非智障淨。煩惱淨者，猶《勝鬘》中所斷四住，非智障淨，猶彼不斷無明住地。定之麁爾。次釋其名。五住之結，通能勞亂、齊能障智，何故四住偏名煩惱，無明住地獨名智障？理實齊通，但今為分二障差別隱顯異名，等就隱顯，各隨功強以別兩名。四住煩惱現起之結，發業招生，勞亂義強，偏名煩惱。異心之惑，與解別體，疎而遠翳，障智微故，不名智障。無明闇惑，正違明解，親而近翳，障智義強，故名智障。任性無知非是現起，不能發業招集苦報，勞亂微故，不名煩惱。名義如是。次明斷處，略為二階：第一大小相對分別、二就大乘世間出世間相對分別。大小對中，義別三門：一隱顯互論。二乘之人但除煩惱，菩薩之人唯滅智障。二乘非不分除智障，所斷微小，隱細從麁，是故不說；菩薩非不除斷煩惱，所斷相微，隱麁從細，是故不說。二優劣相形。二乘解劣，但斷煩惱；菩薩治廣，二障雙除。故《地持》云「聲聞緣覺煩惱障淨，非智障淨。菩薩種性，具足二淨。」三據實通論。二乘之人，二障雙除，菩薩亦爾（此一門竟）。

Regarding the first round, it is distinguished into four gates: 1. determining the characteristics of the obstructions; 2. explaining the names of the obstructions; 3. clarifying the locus of their abandonment; 4. explaining liberation with respect to the obstructions. Regarding "determining the characteristics", how does one know that the afflictions of the four dwelling-grounds are the affliction obstacle, and the dwelling-ground of ignorance is the cognitive obstacle? One knows this by verifying the Śrīmālādevī Sūtra against the Bodhisattvabhūmi-śāstra (*Di chi lun*). The Śrīmālādevī Sūtra states: beings of the two vehicles only abandon the four dwelling-grounds and do not abandon ignorance. The Bodhisattvabhūmi-śāstra states: for beings of the two vehicles, the affliction obstacle is purified, but the cognitive obstacle is not purified. Purification of afflictions corresponds to the abandonment of the four dwelling-grounds in the Śrīmālādevī, and the non-purification of the cognitive obstacle corresponds to their not abandoning the dwelling-ground of ignorance. Determining them is roughly as such. Next, explaining their names. The fetters of the five dwelling-grounds are all able to cause toilsome disturbance and equally able to obstruct knowledge; why are the four dwelling-grounds designated solely as "affliction", while the dwelling-ground of ignorance alone is named "cognitive obstacle"? In principle, they are indeed equally pervasive, but here, to distinguish the two obstructions, they are given different names according to what is concealed and revealed. Proportionately considering concealment and revelation, each is given its distinct name according to its predominant efficacy. The afflictions of the four dwelling-grounds are manifest fetters that initiate karma and induce rebirth; their sense of toilsome disturbance is strong, so they are designated specifically as afflictions. As delusions residing in an alien mind, they are of a different substance from understanding; because they are remote and distant veils, weakly obstructing knowledge, they are not called cognitive obstacles. Ignorance is a dark delusion that directly opposes clear understanding; being an intimate and close veil, its sense of obstructing knowledge is strong, so it is called the cognitive obstacle. Spontaneous lack of knowledge is not a manifest arising, unable to initiate karma and gather painful retributions; because its toilsome disturbance is subtle, it is not called affliction. The names and meanings are as such. Next, clarifying the locus of their abandonment, which is briefly divided into two stages: first, distinguishing them in terms of the contrast between the Great and Lesser [Vehicles]; second, distinguishing them in terms of the contrast between the mundane and supramundane within the Mahāyāna. Within the contrast between the Great and Lesser, there are three distinct gates: 1. Mutual discussion based on concealment and revelation. Beings of the two vehicles only eradicate afflictions, while bodhisattvas extinguish only cognitive obstacles. It is not that the two vehicles do not partially eradicate cognitive obstacles, but what they abandon is slight and subtle, concealing the subtle and following the coarse, which is why it is not mentioned; it is not that bodhisattvas do not eradicate afflictions, but the characteristics of what they abandon are subtle, concealing the coarse and following the subtle, which is why it is not mentioned. 2. Contrast in terms of superiority and inferiority. The understanding of the two vehicles is inferior, so they only abandon afflictions; the remedies of bodhisattvas are broad, so both obstructions are eliminated together. Therefore, the *Di chi lun* says: "For śrāvakas and pratyekabuddhas, the affliction obstacle is purified, but the cognitive obstacle is not purified. The bodhisattva lineage is endowed with both purifications." 3. Comprehensive discussion based on reality. For beings of the two vehicles, both obstructions are eliminated together, and the same holds for bodhisattvas. (This completes the first gate.)