大乘義章 5.8

5.8

第二番中亦有四門：一定障相、二釋障名、三明斷處、四對障辨脫。言定相者，云何得知五住性結為煩惱障，事中無知以為智障？如《涅槃經》說「斷除一切貪瞋癡等，得心解脫，一切所知無障礙故，得慧解脫。」貪瞋癡者，即是五住性結煩惱。一切所知得無礙者，當知即是除事無知。又如《地經》，以佛無礙為慧解脫，當知即是除事無知。遠離癡染為心解脫，當知即是五住性結為煩惱障。又《雜心》云「如來斷除二種無知：一斷染污、二斷不染。」染污無知，即是五住性結煩惱。不染無知，即是事中無明之心。准驗斯等，當知以彼五住性結為煩惱障，事中無知以為智障。定之麁爾。次釋其名。何故五住性結煩惱為煩惱障，事中無知以為智障？五住性結，能起分段變易生死，勞亂行人，名煩惱障。事中闇惑，能障如來種智明解，是故說之以為智障。名義如是。次辨斷處。處別有三：一世出世相對分別、二以功用望無功用相對分別、三因果分別。就初對中，義別有三：一隱顯互論。地前斷除五住性結，以彼捨相趣順如故；初地以上斷除智障。以彼地上契合法界，了達諸法無障礙故。故《地經》云「於初地中，一切世間文誦呪術不可窮盡。」二優劣相形。地前菩薩，唯除煩惱；初地以上智行寬廣，二障雙除。三就實通論。地前地上，皆除二障。第二對中，義亦有三：一隱顯互論。七地已前唯除煩惱，八地已上滅除智障。如八地中，淨佛國土，斷除一切色中無知。九地之中，了物心行，滅除一切心行無知。第十地中，於諸法中得勝自在，斷除一切法中無知。此等皆是除事無知。二優劣相形。七地已還唯斷煩惱，八地已上二障雙除。三就實通論。七地已還雙除二障，八地已上類亦同然。第三對中，義別亦三：一隱顯互論。金剛已還，斷煩惱障；如來地中，種智現起，了達一切差別諸法，斷除智障。以事無知難斷除故，至佛乃盡。二優劣相形。金剛已還，但斷除煩惱；如來果位，二障雙斷。三據實通論。種性已上乃至如來，二障雙遣。治處且爾。次對障辨脫。除煩惱障，得心解脫；滅除智障，得慧解脫。言心脫者，有其二種：一佛菩薩行世間心；二佛菩薩第一義心。斷四住故，世諦心脫；除無明故，第一義諦心得解脫。言慧脫者，謂照世間一切種智，得解脫也（此兩門竟）。

In the second consideration there are also four sections: first, determining the characteristics of the obstructions; second, explaining the names of the obstructions; third, clarifying the loci of abandonment; fourth, distinguishing liberation in relation to the obstructions. As for determining the characteristics: how is it known that the innate bond of the five abodes is the affliction obstruction, and that ignorance regarding phenomenal things is the knowledge obstruction? As the Mahāparinirvāṇa Sūtra states: "By severing all greed, anger, ignorance, and so forth, one attains liberation of mind; because there is no obstruction regarding all that is to be known, one attains liberation of wisdom." Greed, anger, and ignorance are indeed the afflictions of the innate bond of the five abodes. Attaining non-obstruction regarding all that is to be known should be known to be indeed the elimination of ignorance regarding phenomenal things. Furthermore, as the Daśabhūmika Sūtra takes the Buddha's non-obstruction to be liberation of wisdom, one should know that this is indeed the elimination of ignorance regarding phenomenal things; taking being free from the defilement of delusion to be liberation of mind, one should know that this is indeed taking the innate bond of the five abodes to be the affliction obstruction. In addition, the *Saṃyuktābhidharmahṛdaya* states: "The Tathāgata severs two kinds of ignorance: first, he severs defiled [ignorance]; second, he severs undefiled [ignorance]." Defiled ignorance is indeed the afflictions of the innate bond of the five abodes; undefiled ignorance is indeed the mind of ignorance regarding phenomenal things. Verifying on the basis of these, one should know that the innate bond of the five abodes is taken to be the affliction obstruction, and ignorance regarding phenomenal things is taken to be the knowledge obstruction. The determination is broadly like this. Next, explaining their names: Why are the afflictions of the innate bond of the five abodes the affliction obstruction, and ignorance regarding phenomenal things the knowledge obstruction? The innate bond of the five abodes can give rise to fragmented and transformation saṃsāra, troubling and perturbing practitioners, and is therefore called the affliction obstruction. Dark delusion regarding phenomenal things can obstruct the Tathāgata's luminous understanding of the knowledge of all modes, and is therefore spoken of as the knowledge obstruction. The meanings of the names are like this. Next, distinguishing the loci of abandonment: There are three distinctions of loci: first, distinguishing between the mundane and the supramundane; second, distinguishing between with-effort and effortless; third, distinguishing between cause and fruition. Within the first pair, there are three distinctions of meaning: First, alternating discussion of what is hidden and evident: Before the bhūmis, one severs the innate bond of the five abodes, because one abandons signs and accords with tathatā; from the first bhūmi onward, one severs the knowledge obstruction, because upon the bhūmis one accords with the dharmadhātu and comprehends all dharmas without obstruction. Hence the Daśabhūmika Sūtra says: "In the first bhūmi, all worldly texts, recitations, and dhāraṇī arts cannot be exhausted." Second, comparing superior and inferior: The bodhisattva before the bhūmis eliminates only afflictions; from the first bhūmi onward, wisdom and practice being broad, both obstructions are eliminated together. Third, universally discussing according to reality: Both before the bhūmis and upon the bhūmis, both obstructions are eliminated. In the second pair, there are also three meanings: First, alternating discussion of what is hidden and evident: Prior to the seventh bhūmi, one eliminates only afflictions; on the eighth bhūmi and above, one eradicates the knowledge obstruction. For instance, on the eighth bhūmi, purifying the Buddha-land, one severs all ignorance regarding form. On the ninth bhūmi, understanding the mental workings of beings, one eradicates all ignorance regarding mental workings. On the tenth bhūmi, attaining superior mastery over all dharmas, one severs all ignorance regarding dharmas. These are all the elimination of ignorance regarding phenomenal things. Second, comparing superior and inferior: Before the seventh bhūmi, one severs only afflictions; on the eighth bhūmi and above, both obstructions are eliminated together. Third, universally discussing according to reality: Before the seventh bhūmi, both obstructions are eliminated together; on the eighth bhūmi and above, it is likewise the same. In the third pair, there are also three distinctions of meaning: First, alternating discussion of what is hidden and evident: Before the vajra-[like concentration], one severs the affliction obstruction; on the Tathāgata bhūmi, the knowledge of all modes arises and comprehends all differentiated dharmas, severing the knowledge obstruction. Because ignorance regarding phenomenal things is difficult to sever, it is eliminated only upon [attaining] Buddhahood. Second, comparing superior and inferior: Before the vajra[-like concentration], one severs only afflictions; at the fruition stage of the Tathāgata, both obstructions are severed together. Third, universally discussing according to reality: From the lineage stage up to the Tathāgata, both obstructions are dispelled together. The loci of remediation are temporarily thus. Next, distinguishing liberation in relation to the obstructions: Eliminating the affliction obstruction, one attains liberation of mind; eradicating the knowledge obstruction, one attains liberation of wisdom. As for liberation of mind, there are two kinds: first, the mundane mind in which the Buddhas and bodhisattvas practice; second, the ultimate-truth mind of the Buddhas and bodhisattvas. Because the four abodes are severed, the conventional-truth mind is liberated; because ignorance is eliminated, the ultimate-truth mind attains liberation. As for liberation of wisdom, it refers to illuminating the mundane world with the knowledge of all modes and thereby attaining liberation. (These two sections are concluded.)