[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 5.7 # 大乘義章 5.7 大乘義章 5.7 - **Language:** Classical Chinese ### [5.7](https://indike.org/pramana/in.bauddha.taisho.1851.5.7) 言就大乘世間出世間相對辨者，解行已前名為世間，初地已上名為出世。於中分別，乃有四門：一廢麁論細。地前菩薩於彼二障一向未斷，初地已上二障並除。故《涅槃》中宣說地前具煩惱性，良在於此。二隱顯互論。地前世間但斷煩惱，初地已上唯除智障。地前非不分斷智障，所斷微小，隱細從麁，是故不說；初地已上亦斷煩惱，隱麁從細，是以不論。三優劣相形。地前解劣，唯除煩惱；地上解勝，二障雙斷。四據實通論，世及出世二障雙除。相狀如何？煩惱障中有其二種：一是子結、二是果縛。子結煩惱，地前所除；果縛煩惱，地上所斷。子結之中復有二種：一者正使作意而生、二者餘習任性而起。正使煩惱，聲聞緣覺乃至習種，斷之周盡；習起之結，種性已上乃至初地，斷之畢竟。故《地持》云「初阿僧祇，過解行住入歡喜地，斷增上中惡趣煩惱、不善正使，名為增上；習名為中，入歡喜時習悉皆斷。」果縛之中亦有二種：一者正使作意現起、二是習氣任運而生。正使煩惱，所謂愛佛愛菩提等，始從初地次第斷除，至不動地斷之周盡。故《地持》云「第二僧祇，過第七住入第八地，微細煩惱皆悉斷滅。」八地以上，除彼餘習。故《地持》云「第三僧祇，斷除習氣，入最上住。」智障之中亦有二種：一者迷相、二者迷實。情所起法，名之為相。不能悟解知其本無，說以為迷。如來藏性，說以為實。不能窮達，說以為迷。迷相無明，地前所除；迷實無明，地上所斷。迷相無明復有二種：一迷相立性、二迷性立相。言迷相者，妄法虛集，以之為相，不知虛集，建立定相。言迷性者，情所起法，無性為性，迷此性故，立因緣相。迷相無明，聲聞緣覺乃至習種，斷之窮盡。迷性無明，種性已上乃至初地，皆悉斷除。迷實無明亦有二種：一迷實相、二迷實性。實性空寂無為之法，是其實相。不能知是寂泊無為，故名迷相。如來藏中恒沙佛法，真實善有，是其實性。不能窮證，說為迷性。此二無明，說斷不定。若依《地經》，初地以上乃至六地除其迷相，是故證得為柔順忍。七地已上斷迷實性，是故證得無生忍體。若依《涅槃》，九地已還斷其迷相，是故說為聞見佛性；十地以上斷迷實性，是故說為眼見佛性。以此驗求，煩惱障者始終通斷，智障亦然。治斷麁爾。第四對障以別二脫。斷煩惱障得心解脫，斷除智障得慧解脫。是義云何？分別有三：一隱顯互論。斷煩惱障，諸佛菩薩世諦心脫；斷除智障，真諦慧脫。何故如是？煩惱染事，故斷煩惱，世諦心脫。斷煩惱時，理實隨有一切德脫，就主為名，偏言心脫。無明障理，故斷無明，真諦慧脫。斷無明時，即理所成一切德脫，就主作名，偏言慧脫。第二對障寬狹分別。斷煩惱時，唯除事中染愛心故，世諦心脫；斷智障時，除無明地，及斷事中麁無明，故，二諦慧脫。三隨義通論。斷煩惱障，二諦心脫。世諦心脫，義如前釋；真心脫者，以彼愛結微細習氣，與無明地同一體性，縛真心故。斷煩惱時，真諦心脫。如《涅槃》說「斷除智障，二諦慧脫。」備如前釋（此一門竟）。 > Regarding the differentiation in terms of the contrast between the mundane and supramundane within the Mahāyāna: prior to \[the stage of\] understanding-and-practice is called mundane; from the initial bhūmi upwards is called supramundane. Distinctions within this comprise four gates: 1. Setting aside the coarse to discuss the subtle. Bodhisattvas prior to the bhūmis have uniformly not yet abandoned the two obstructions, whereas from the initial bhūmi upwards both obstructions are removed together. Hence, the Mahāparinirvāṇa Sūtra's declaration that prior to the bhūmis one is endowed with the nature of afflictions rests precisely on this. 2. Mutual discussion based on concealment and revelation. The mundane prior to the bhūmis only abandons afflictions; from the initial bhūmi upwards one eradicates solely cognitive obstacles. It is not that prior to the bhūmis one does not partially abandon cognitive obstacles, but what is abandoned is slight, concealing the subtle and following the coarse, which is why it is not mentioned; from the initial bhūmi upwards one also abandons afflictions, but concealing the coarse and following the subtle, it is therefore not discussed. 3. Contrast in terms of superiority and inferiority. Prior to the bhūmis, understanding is inferior, so one eradicates only afflictions; on the bhūmis, understanding is superior, so both obstructions are abandoned together. 4. Comprehensive discussion based on reality: both in the mundane and supramundane, both obstructions are eliminated together. What are the characteristics? Within the affliction obstacle there are two kinds: first, causal fetters (hetu-saṃyojana); second, fruit-bonds (phala-bandhana). Causal-fetter afflictions are eradicated prior to the bhūmis; fruit-bond afflictions are abandoned on the bhūmis. Within causal fetters there are again two kinds: first, primary propensities arisen through intentionality; second, residual latencies arisen spontaneously. The afflictions of primary propensities are thoroughly abandoned by śrāvakas and pratyekabuddhas up to \[bodhisattvas in the stage of\] practice-lineage; the fetters arising from habituation are completely abandoned from the nature-lineage up to the initial bhūmi. Therefore, the \*Di chi lun\* says: "In the first asaṃkhyeya \[kalpa\], having passed the dwelling of understanding-and-practice and entered the joyful bhūmi, one abandons the superior and middling afflictions of the miserable destinies; unwholesome primary propensities are termed 'superior', while habits are termed 'middling'; upon entering the joyful \[stage\], habits are all abandoned." Within fruit-bonds there are also two kinds: first, primary propensities manifesting through intentionality; second, latent habit-energies arising spontaneously. Afflictions that are primary propensities, namely attachment to the Buddha, attachment to bodhi, and so forth, are gradually eradicated beginning from the initial bhūmi, and are thoroughly abandoned upon reaching the immovable bhūmi (acala-bhūmi). Therefore, the \*Di chi lun\* says: "In the second asaṃkhyeya, having passed the seventh dwelling and entered the eighth bhūmi, subtle afflictions are all extinguished." From the eighth bhūmi upwards, one eradicates those residual latencies. Therefore, the \*Di chi lun\* says: "In the third asaṃkhyeya, one abandons latent habit-energies and enters the supreme dwelling." Within the cognitive obstacle there are also two kinds: first, delusion regarding marks; second, delusion regarding reality. Dharmas arisen from conceptualization are termed "marks"; failing to understand and know their fundamental non-existence is described as "delusion". The nature of the tathāgatagarbha is described as "reality"; failing to thoroughly penetrate it is described as "delusion". Ignorance of delusion regarding marks is eradicated prior to the bhūmis; ignorance of delusion regarding reality is abandoned on the bhūmis. Ignorance of delusion regarding marks also has two kinds: 1. deluded by marks, establishing nature; 2. deluded by nature, establishing marks. As for being "deluded by marks", illusory dharmas are empty aggregations, which are taken as marks; not knowing they are empty aggregations, one establishes fixed marks. As for being "deluded by nature", dharmas arisen from conceptualization have no-nature as their nature; being deluded regarding this nature, one establishes marks of causes and conditions. Ignorance that is delusion regarding marks is exhausted and abandoned by śrāvakas, pratyekabuddhas, up to \[bodhisattvas of\] practice-lineage. Ignorance that is delusion regarding nature is completely eradicated from the nature-lineage up to the initial bhūmi. Ignorance that is delusion regarding reality also has two kinds: 1. delusion regarding true marks; 2. delusion regarding true nature. The unconditioned dharmas of empty stillness of the true nature are its true marks; being unable to know this tranquility and unconditionedness is called delusion regarding marks. The Ganges-sands of Buddha-dharmas within the tathāgatagarbha, which truly and wholesomely exist, are its true nature; being unable to exhaustively realize them is described as delusion regarding nature. The abandonment of these two ignorances is stated non-definitively: if relying on the Daśabhūmika Sūtra (\*Di jing\*), from the initial bhūmi up to the sixth bhūmi one eradicates delusion regarding marks, and is therefore attested to attain the compliant forbearance (anulomikī-kṣānti); from the seventh bhūmi upwards, one abandons delusion regarding true nature, and is therefore attested to attain the essence of the forbearance of non-arising of dharmas (anutpattika-dharma-kṣānti). If relying on the Mahāparinirvāṇa Sūtra, from the ninth bhūmi downwards one abandons delusion regarding marks, and is therefore spoken of as seeing the Buddha-nature through hearing; from the tenth bhūmi upwards one abandons delusion regarding true nature, and is therefore spoken of as seeing the Buddha-nature with one's eyes. Examining and seeking through this, the affliction obstacle is abandoned through beginning to end, and the cognitive obstacle is likewise so. Remedial abandonment is roughly as such. Fourth, distinguishing the two liberations in relation to the obstacles: abandoning the affliction obstacle yields liberation of mind (ceto-vimukti); abandoning the cognitive obstacle yields liberation through wisdom (prajñā-vimukti). What is the meaning of this? The distinctions are threefold: 1. Mutual discussion based on concealment and revelation. Abandoning the affliction obstacle, all Buddhas and bodhisattvas attain liberation of the mind of conventional truth; abandoning the cognitive obstacle, they attain liberation of wisdom of ultimate truth. Why is it so? Afflictions defile phenomenal affairs; therefore, when afflictions are abandoned, the conventional-truth mind is liberated. When afflictions are abandoned, all virtues that accord with principle are actually liberated, but taking the primary as its name, it is specifically called liberation of mind. Ignorance obstructs principle; therefore, when ignorance is abandoned, the ultimate-truth wisdom is liberated. When ignorance is abandoned, all virtues perfected by conforming to principle are liberated, but taking the primary as its name, it is specifically called liberation through wisdom. 2. Distinction according to broadness and narrowness with respect to the obstacles: when abandoning afflictions, because only the defiled attachment of mind regarding phenomenal affairs is eradicated, the conventional-truth mind is liberated; when abandoning the cognitive obstacle, because the ground of ignorance is eradicated and coarse ignorance regarding phenomenal affairs is also abandoned, the wisdom of the two truths is liberated. 3. Comprehensive discussion according to the meaning: abandoning the affliction obstacle, the mind of both truths is liberated. Liberation of the conventional-truth mind is as explained before; as for the true mind being liberated, because the subtle habit-energies of the craving fetter are of identical substance with the ground of ignorance and bind the true mind, when afflictions are abandoned, the ultimate-truth mind is liberated. As the Mahāparinirvāṇa Sūtra states: "abandoning the cognitive obstacle, the wisdom of the two truths is liberated", fully as explained previously. (This completes the first gate.) > — English (machine translation) (machine translation) - [Previous: 5.6](https://indike.org/pramana/in.bauddha.taisho.1851.5.6) - [Next: 5.8](https://indike.org/pramana/in.bauddha.taisho.1851.5.8) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1851.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.5.7) — English, machine translation ## Linked texts (1) - [大乘起信論義疏](https://indike.org/pramana/in.bauddha.taisho.1843.1.105) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.5.7](https://indike.org/pramana/in.bauddha.taisho.1851.5.7) · Pramāṇa