大乘義章 5.9

5.9

第三番中，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，云何得知五住性結及事無知為煩惱障，分別之智以為智障？如《勝鬘》中，五住及起同名煩惱。明知五住及事無知，是煩惱障。言分別智為智障者，如《寶性論》說「有四種障，不得如來淨我樂常。一者緣相，謂無明地，以是障故，不得如來究竟真淨。二者因相，謂無漏業，以是障故，不得真我。三者生相，謂意生身，以是障故，不得真樂。四者壞相，謂變易死，以是障故，不得真常。」彼既宣說無漏業障不得真我，是故定知分別緣智是其智障。又如《地論》八六地中說智障淨因事，謂不分別空三昧，以不分別，為智障淨。明知即用分別之智以為智障。又《楞伽》云「妄想爾炎慧，彼滅我涅槃。」滅爾炎慧方為涅槃，明知所滅妄慧是障。又龍樹說「如彼覺觀，望下為善，望第二禪即是罪過。乃至非想，望下為善，望出世道即是罪過。如是慧觀，望世為善，望其實相亦是罪過。」既言罪過，何為非障？定之麁爾。次釋其名。五住性結及事無知，體是闇惑勞亂之法，故名煩惱。分別之智，能礙真證無分別慧，故名智障。問曰：此智能顯真德，何故言障？釋言：此智能除闇惑，分能顯真，是故經中說為了因。多義妨真，故復名障。如藥治病，若藥不去，藥復成患，此亦如是。云何妨真？如《維摩》說「寂滅是菩提，滅諸相故。」此智是相，所以是障。「不觀是菩提，離諸緣故。」此智是緣，所以是障。「不行是菩提，無憶念故。」此智憶念，所以是障。「斷是菩提，斷諸見故。」此智是見，所以是障。「離是菩提，離妄想故。」此智妄想，所以是障。「障是菩提，障諸願故。」此智是願，所以是障。菩提真明，此智性闇，所以是障。如世樂受，性是行苦，如是等過，不可具陳。皆違真德，故說為障。名義如是。次辨斷處。斷處有二：一地前地上相對分別、二直就地上世出世間相對分別。就初對中，義復有三：一隱顯互論。解行已前，增相修故，斷煩惱障；初地已上，捨相修故，斷除智障。云何增相能斷煩惱？煩惱正以闇惑為患，從初以來修習明解，緣智轉增、闇惑漸捨，至解行時明解增上，惑障窮盡，說之為斷。云何捨相能斷智障？智障正以分別為過，初地已上，窮證自實、緣修漸捨，分別過滅，名斷智障。二優劣相形。地前菩薩，唯斷煩惱；初地已上，對治深廣，二障雙除。三就實通論。地前地上，並斷二障，煩惱通除，義在可知。云何地前能滅智障？事識中解以漸息滅，妄識中智漸現前故。如《地持》云「種性菩薩六入殊勝，展轉相續，無始法爾。」當知即是真實行德，既得證實，寧不捨妄？故知地前亦斷智障。此初對竟。次就地上世出世間相對分別。初二三地名為世間，四地以上名為出世。於中亦有三門分別：一隱顯互論。三地以還，世間之行斷煩惱障；四地已上，出世真慧斷除智障。云何世間斷煩惱障？如《地論》說「初地斷除凡夫我障，凡夫我是見一處住地。第二地中斷除能起犯戒煩惱，犯戒煩惱即是欲愛、色愛、有愛三種住地。第三明地斷除闇相、聞思修等諸法妄障，闇相即是無明住地。」云何出世間能斷智障？智障有三：一是智障，所謂分別空有之心。二是體障，所謂建立神智之體。相狀如何？謂彼緣智正觀諸法非有非無，捨前分別有無之礙。雖捨分別有無之礙，而猶見已以為能觀、如為所觀。見已能觀，心與如異；如為所觀，如與心別。由見已心與如別故，未能泯捨神智之礙，說為體障。三是治想。通而論之，向前二種俱是治想；但此一門，治中究竟，偏與治名。然此治想亦是緣智，對治破前神智之礙，實心合如。雖復合如，論其體性，猶是七識生滅之法，障於真證無生滅慧，故名為障。障別如此。治斷云何？始從四地乃至七地，斷除智障；入第八地，斷除體障；八地已上至如來地，斷除治想。云何斷智？四五六地，觀空破有，捨離分別取有之智。故《地論》中，廣明四地觀察諸法不生不滅，捨離分別解法慢心。第五地中觀察三世佛法平等，捨離分別身淨慢心。第六地中觀法平等，捨離分別染淨慢心。此皆觀空破取有心。第七地中觀諸法如，捨前分別取空之心。離如是等，名斷智障。云何八地斷除體障？前七地中雖觀法如，猶見已心以為能觀、如為所觀，以是見故，心與如異，不能廣大任運不動。入第八地破此智礙，觀察如外由來無心、心外無如。如外無心，無心異如；心外無如，無如異心。無心異如，不見能知；無如異心，不見所知。能所既亡，泯同一相，便捨分別功用之意。捨功用故，行與如等，廣大不動，名入八地。此德成時，名斷體障。云何八地至如來地斷除治想？向前八地斷除體障，治想猶存，故八地云「此第八地，雖無障想，非無治想。」然此治想，八地已上漸次斷除至佛乃盡。彼云何斷？分別息故，真相現前，覺法唯真、本來無妄。以此見真無妄力故，能令妄治前不生後、後不報前，於是滅盡至極微細，不復可以觀解破遣，唯可修力任運捨之。八地已上熏修力故，令彼治想運運自謝，真證行德運運自顯，至如來地妄盡究竟、真德窮滿，名除治想。此是第一隱顯互論。二優劣相形。初二三地對治微劣，唯斷煩惱；四地已上，對治深廣，二障雙除。三就實通論。始從初地乃至佛地，當知念念二障並斷，緣智漸明，斷煩惱障；真德漸顯，滅除智障。治斷如是。次對障辨脫。就此門中，除斷煩惱，二脫俱生；息除智障，二脫俱顯。相狀如何？前修對治斷煩惱時，能治之道必依真起，所依之真恒隨妄轉，故以妄修薰發真心，令彼真中二脫德生。真德雖生，猶與七識緣智和合，為彼隱覆真德不顯，息除彼智，真德方顯。其猶蠟印蠟與泥合，令彼泥上文像隨生。泥文雖生，蠟印覆之不得顯現，動去蠟印其文方顯。彼亦如是，二障之義難以淵窮，且隨大綱略標旨況。

In the third round, there are also four sections: first, defining the characteristics of the obstructions; second, explaining the names of the obstructions; third, clarifying the stages of abandoning them; fourth, distinguishing liberation with respect to the obstructions. As for defining the characteristics: How is it known that the innate bondages of the five stations of entrenchment and ignorance regarding phenomena constitute the obstruction of afflictions, while discriminative cognition constitutes the obstruction to omniscience? As stated in the Śrīmālā[devī-siṃhanāda-sūtra], the five stations of entrenchment and their active arisings are equally called afflictions. Clearly we know that the five stations of entrenchment and ignorance regarding phenomena are the obstruction of afflictions. Regarding the statement that discriminative cognition is the obstruction to omniscience: as stated in the Ratnagotravibhāga, 'There are four kinds of obstructions, on account of which one does not attain the Tathāgata's purity, self, bliss, and permanence. The first is the condition-characteristic, namely the ground of ignorance; because this is an obstruction, one does not attain the Tathāgata's ultimate true purity. The second is the cause-characteristic, namely untainted karma; because this is an obstruction, one does not attain the true self. The third is the birth-characteristic, namely the mind-made body; because this is an obstruction, one does not attain true bliss. The fourth is the destruction-characteristic, namely transformation-death; because this is an obstruction, one does not attain true permanence.' Since that [treatise] declares that the obstruction of untainted karma prevents one from attaining the true self, we therefore definitely know that discriminative, conditioned cognition is the obstruction to omniscience. Furthermore, as the Daśabhūmika-[śāstra] states in the eighth and sixth bhūmis concerning the cause and conditions for purifying the obstruction to omniscience: it refers to the samādhi of non-discrimination of emptiness; through non-discrimination, the obstruction to omniscience is purified. Clearly we know that discriminative cognition itself is taken to be the obstruction to omniscience. Moreover, the Laṅkā[vatāra-sūtra] says: 'The discriminative prajñā of the jñeya—its cessation is my nirvāṇa.' It is only when the prajñā of the jñeya ceases that there is nirvāṇa; clearly we know that the deluded prajñā that is eliminated is an obstruction. Furthermore, Nāgārjuna says: 'Just as initial and sustained application, compared to what is below, are good, but compared to the second dhyāna are faults; up to [the sphere of] neither perception nor non-perception, which compared to what is below is good, but compared to the supramundane path is a fault—so too, reflective wisdom, compared to the mundane, is good, but compared to the true mark, it is also a fault.' Since it is called a fault, why would it not be an obstruction? Such is the rough definition. Next, explaining their names: Why are the innate bondages of the five stations of entrenchment and ignorance regarding phenomena the obstruction of afflictions, while discriminative cognition is the obstruction to omniscience? The innate bondages of the five stations of entrenchment are fundamentally phenomena of darkness, confusion, toil, and turmoil; therefore they are called afflictions. Discriminative cognition obstructs true realization and non-discriminative wisdom; therefore it is called the obstruction to omniscience. Question: This cognition can reveal true virtue; why is it called an obstruction? Explanation: This cognition can eliminate darkness and confusion and partially reveal the truth; therefore in the sūtras it is spoken of as a revealing cause. Yet in many meanings it hinders the truth; therefore it is also called an obstruction. It is like medicine curing an illness: if the medicine does not go away, the medicine again becomes an ailment; this is just the same. How does it hinder the truth? As stated in the Vimalakīrti[-nirdeśa]: 'Quiescence is bodhi, because it extinguishes all marks.' This cognition is a mark; hence it is an obstruction. 'Non-contemplation is bodhi, because it is free from all conditions.' This cognition is a condition; hence it is an obstruction. 'Non-action is bodhi, because it lacks recollection.' This cognition recollects; hence it is an obstruction. 'Severance is bodhi, because it severs all views.' This cognition is a view; hence it is an obstruction. 'Detachment is bodhi, because it is detached from false discrimination.' This cognition is false discrimination; hence it is an obstruction. 'Obstruction is bodhi, because it obstructs all vows.' This cognition is a vow; hence it is an obstruction. Bodhi is true illumination, whereas the nature of this cognition is dark; hence it is an obstruction. Just as pleasant feeling in the world is by nature the suffering of conditioned existence, such faults cannot be fully recounted. All run contrary to true virtue; therefore it is spoken of as an obstruction. Such is the meaning of the names. Next, distinguishing the stages of abandoning them: There are two sets of stages: first, the contrast between before the stages and on the stages; second, directly regarding the mundane and supramundane on the stages themselves. Within the first contrast, there are again three points: First, discussing concealment and manifestation reciprocally: Prior to the stage of understanding and practice, because one cultivates by augmenting marks, one abandons the obstruction of afflictions; from the first bhūmi upward, because one cultivates by relinquishing marks, one eliminates the obstruction to omniscience. How does augmenting marks abandon afflictions? Afflictions specifically take darkness and confusion as their defect; from the beginning onwards one cultivates luminous understanding, conditioned cognition increasingly expands, and darkness and confusion are gradually relinquished; upon reaching understanding and practice, luminous understanding becomes supreme, and the obstruction of delusion is completely exhausted—this is spoken of as abandonment. How does relinquishing marks abandon the obstruction to omniscience? The obstruction to omniscience specifically takes discrimination as its fault; from the first bhūmi upward, one fully realizes one's own reality and gradually relinquishes conditioned cultivation, so that the fault of discrimination is extinguished—this is called abandoning the obstruction to omniscience. Second, comparing superior and inferior: Bodhisattvas prior to the stages only abandon afflictions; from the first bhūmi upward, because their antidotes are deep and broad, both obstructions are abandoned together. Third, a general discussion based on reality: Prior to the stages and on the stages, both obstructions are abandoned; that afflictions are universally eliminated is an understandable point. How can the obstruction to omniscience be extinguished prior to the stages? Because understanding within the phenomenal consciousness gradually calms and ceases, and cognition within the deluded consciousness gradually becomes manifest. As the Bodhisattvabhūmi states: 'A bodhisattva of the lineage has the six sense faculties supreme, continuous in successive moments, naturally so from beginningless time.' One should know that this is the virtue of true practice; having realized reality, how could one not relinquish delusion? Therefore we know that the obstruction to omniscience is also abandoned prior to the stages. This concludes the first contrast. Next, distinguishing the mundane and supramundane on the stages themselves: The first, second, and third bhūmis are called mundane; the fourth bhūmi upward is called supramundane. Within this, there are also three modes of distinction: First, discussing concealment and manifestation reciprocally: From the third bhūmi and below, mundane practice abandons the obstruction of afflictions; from the fourth bhūmi upward, supramundane true wisdom eliminates the obstruction to omniscience. How does the mundane abandon the obstruction of afflictions? As stated in the Daśabhūmika-[śāstra]: 'The first bhūmi abandons the obstruction of the ordinary person's self; the ordinary person's self is the station of entrenchment of single-point view. In the second bhūmi, one abandons the afflictions that can give rise to breaking precepts; the afflictions of breaking precepts are the three stations of entrenchment of desire-craving, form-craving, and existence-craving. In the third, the Radiant Bhūmi, one abandons the dark mark, the delusion-obstruction of hearing, thinking, cultivating, and all dharmas; the dark mark is the station of entrenchment of ignorance.' How does the supramundane abandon the obstruction to omniscience? There are three obstructions to omniscience: First is the obstruction of cognition, namely the mind that discriminates emptiness and existence. Second is the obstruction of substance, namely positing the substance of spiritual cognition. What is its characteristic? It means that when conditioned cognition correctly contemplates dharmas as neither existing nor non-existing, it relinquishes the previous obstacle of discriminating existence and non-existence. Although it has relinquished the obstacle of discriminating existence and non-existence, it still sees itself as the contemplating subject and tathatā as the contemplated object. Seeing itself as the contemplating subject, the mind differs from tathatā; with tathatā as the contemplated object, tathatā is distinct from the mind. Because one sees one's own mind as distinct from tathatā, one has not yet merged and relinquished the obstacle of spiritual cognition; this is spoken of as the obstruction of substance. Third is the conception of the antidote. In a general discussion, the previous two kinds are both conceptions of the antidote; yet this single gate is the ultimate among antidotes, so it is specially given the name of 'antidote'. However, this conception of the antidote is also conditioned cognition; as an antidote it breaks through the previous obstacle of spiritual cognition, so that the true mind unites with tathatā. Although it unites with tathatā, considering its essential nature, it is still a phenomenon of arising and ceasing of the seventh consciousness, obstructing the true realization of wisdom free from arising and ceasing; therefore it is called an obstruction. Such are the distinctions among the obstructions. How are they treated and abandoned? From the fourth bhūmi up to the seventh bhūmi, one abandons the obstruction of cognition; entering the eighth bhūmi, one abandons the obstruction of substance; from the eighth bhūmi upward to the Tathāgata stage, one abandons the conception of the antidote. How does one abandon [the obstruction of] cognition? In the fourth, fifth, and sixth bhūmis, one contemplates emptiness to dismantle existence, relinquishing the cognition that discriminatively grasps existence. Therefore in the Daśabhūmika-[śāstra] it is extensively explained that the fourth bhūmi contemplates dharmas as neither arising nor ceasing, relinquishing the pride of discriminative understanding of dharmas. In the fifth bhūmi, one contemplates the equality of the Buddha-dharma across the three periods of time, relinquishing the pride of discriminative bodily purity. In the sixth bhūmi, one contemplates the equality of dharmas, relinquishing the pride of discriminative defilement and purity. These are all contemplating emptiness to dismantle the mind that grasps existence. In the seventh bhūmi, one contemplates the tathatā of dharmas, relinquishing the previous mind that discriminatively grasped emptiness. Being free from such as these is called abandoning the obstruction of cognition. How does the eighth bhūmi abandon the obstruction of substance? In the preceding seven bhūmis, although one contemplated the tathatā of dharmas, one still saw one's own mind as the contemplating subject and tathatā as the contemplated object; because of this view, mind was different from tathatā, and one could not be vast, spontaneous, and unmoving. Entering the eighth bhūmi, one breaks through this obstacle of cognition, contemplating that outside of tathatā there has never been mind, and outside of mind there is no tathatā. Outside of tathatā there is no mind, so there is no mind different from tathatā; outside of mind there is no tathatā, so there is no tathatā different from mind. With no mind different from tathatā, one does not see a knowing subject; with no tathatā different from mind, one does not see a known object. Subject and object having both vanished, they merge into a single characteristic, whereupon one relinquishes the intention of discriminative effort. Because effort is relinquished, practice becomes equal to tathatā, vast and unmoving; this is called entering the eighth bhūmi. When this virtue is accomplished, it is called abandoning the obstruction of substance. How does one abandon the conception of the antidote from the eighth bhūmi to the Tathāgata stage? Previously in the eighth bhūmi the obstruction of substance was abandoned, but the conception of the antidote still remained; therefore concerning the eighth bhūmi it is said, 'Although this eighth bhūmi lacks the conception of obstruction, it is not without the conception of the antidote.' Yet this conception of the antidote is gradually abandoned from the eighth bhūmi upward until it is exhausted at the Buddha [stage]. How is it abandoned? Because discrimination has ceased, the true characteristic appears before one, and one realizes that dharmas are purely real and fundamentally without delusion. By the power of this seeing of the real without delusion, it causes the deluded antidote neither to give rise to what follows from what precedes nor to answer what precedes from what follows; thus it is extinguished until it becomes extremely subtle, and can no longer be dismantled and dispelled through contemplative understanding, but can only be spontaneously relinquished through the power of cultivation. Through the power of perfuming cultivation from the eighth bhūmi upward, that conception of the antidote fades away moment by moment of its own accord, while the practice-virtue of true realization manifests moment by moment of its own accord; upon reaching the Tathāgata stage, delusion is completely exhausted and true virtue is fully perfected—this is called eliminating the conception of the antidote. This is the first: discussing concealment and manifestation reciprocally. Second, comparing superior and inferior: In the first, second, and third bhūmis, the antidote is subtle and inferior, abandoning only afflictions; from the fourth bhūmi upward, the antidote is deep and broad, abandoning both obstructions together. Third, a general discussion based on reality: From the first bhūmi up to the Buddha stage, one should know that in thought-moment after thought-moment both obstructions are abandoned together; as conditioned cognition becomes gradually clearer, the obstruction of afflictions is abandoned; as true virtue becomes gradually more manifest, the obstruction to omniscience is eliminated. Such are the antidotes and abandonments. Next, distinguishing liberation with respect to the obstructions: Within this section, when afflictions are eliminated and abandoned, both liberations are simultaneously born; when the obstruction to omniscience is stilled and eliminated, both liberations are simultaneously manifested. What is their characteristic? Previously, when cultivating the antidote to abandon afflictions, the path capable of curing necessarily arose reliant upon the real; the real upon which it relies constantly turns in accordance with delusion; therefore by means of deluded cultivation perfuming and activating the true mind, it causes the virtues of both liberations to arise within that reality. Although the true virtue has arisen, it is still combined with the conditioned cognition of the seventh consciousness; obscured by it, the true virtue is not manifest; when that cognition is stilled and eliminated, the true virtue finally becomes manifest. It is like a wax seal: when wax and clay are joined together, the pattern and image immediately arise upon that clay. Although the clay pattern has arisen, the wax seal covers it so that it cannot be manifested; when the wax seal is moved away, its pattern is then revealed. This is just the same. The meaning of the two obstructions is difficult to fathom deeply; we have merely sketched its general principles in accordance with the broad outlines.