大乘義章 6.34

6.34

第二明其立障所依。論主依何立此十障？斯乃依於《相續解脫》二十二愚，立此十障及第十一微細智障。二十二者，初地有二，乃至佛地各有二種，是故通合有二十二。初地二者，一眾生著我法著我愚，是利煩惱。二增上中，惡趣起煩惱。煩惱有三，謂下中上。中上煩惱，能發惡業、受惡趣報。對果名因，名增上中惡趣煩惱。論主就初，說為凡夫我相障也。第二地中二種愚者，一者微細犯戒行愚，是彼二地律儀戒障；二者種種業趣行愚，是彼二地攝善攝生二種行障。不知種種善惡業故，不能攝善、不能攝生，論主就初說為邪行身等障也。第三地中二種愚者，一聞持滿足愚，障彼三地聞法解心；二欲愛愚，障彼三地八禪定等。論主就初說為闇相於聞等障。四地二者，一法愛愚，愛三地中聞法解心；二正受愚，愛三地中禪定行等。論主就初說為第四解法慢障。五地二者，一背生死向涅槃愚，謂四地中取淨之慢，障彼五地十平等心，及障彼地大慈悲等利眾生行；二者一向背於涅槃向世間愚，障彼五地諦觀等行。論主就初說為第五身淨慢障。六地二者，一多行相愚，謂五地中取染淨等分別慢相，障六地中十法平等；二不能觀察多行生愚，障六地中因緣行觀。論主就初說為第六微煩惱障。七地二者，一微細相行愚，謂六地中樂空之心，障七地中十方便慧發起勝行；二無相思惟方便行愚，障七地中修無功用。論主就初說為第七細相習障。八地二者，一者無相無開發愚，謂七地中功用行心，障八地中無功用行；二自在愚，障八地中淨佛國土三自在行及十自在。論主就初說為第八有行障也。九地二者，一不能於諸法及法名字總持自在愚，障九地中智成就行；二樂說法自在愚，障九地中說成就等。論主就後說為第九不能善益眾生障也。十地二者，一者大神通愚，謂障十地神通無上有上行等；二者微細祕密行愚，謂障十地七種智等。論主就後說為於法不自在障。十地望佛亦有二愚，一者一切爾炎微細正受愚，謂無明地，障彼如來一切智德；二障礙愚，謂事中無知，障彼如來一切種智。《地論》說言第十地中有智障者，當知是彼障礙愚也。立障所依，辨之麁爾。

Second is the explanation of the basis on which the obstacles are established. On what did the author of the treatise rely in establishing these ten obstacles? He relied upon the twenty-two delusions in the Sandhinirmocana [Sūtra] to establish these ten obstacles and the eleventh subtle cognitive obstacle. As for the twenty-two, there are two for the first bhūmi, and likewise two for each up through the Buddha bhūmi; hence, taken together, there are twenty-two. Regarding the two of the first bhūmi: the first is the delusion of attachment to self in sentient beings and attachment to self in dharmas, which is an acute affliction. The second is the delusion of afflictions arising toward the evil destinies among the predominant and middling [grades]. Afflictions have three grades: inferior, middling, and superior. Middling and superior afflictions are able to generate evil karma and bring about retribution in the evil destinies. Stating the cause in contrast to the fruit, it is named the affliction of the evil destinies among the predominant and middling. The author of the treatise, with respect to the first, calls it the obstacle of the ordinary person's conception of a self. As for the two kinds of delusion in the second bhūmi: the first is the delusion of subtle breaches of the precepts, which is an obstacle to the saṃvara precepts of that second bhūmi; the second is the delusion of practicing various kinds of karma and destinies, which is an obstacle to the two kinds of practices of the second bhūmi—gathering wholesome dharmas and gathering sentient beings. Because one does not know the various wholesome and evil karmas, one cannot gather wholesome dharmas and cannot gather sentient beings. The author of the treatise, with respect to the first, calls it the obstacle of wrong conduct with body and so forth. As for the two kinds of delusion in the third bhūmi: the first is the delusion of contentment with retaining what has been heard, which obstructs that understanding mind of hearing the Dharma in the third bhūmi; the second is the delusion of craving for desires, which obstructs the eight dhyāna-samādhis and so forth in the third bhūmi. The author of the treatise, with respect to the first, calls it the obstacle of dark marks regarding hearing and so forth. As for the two of the fourth bhūmi: the first is the delusion of attachment to dharmas, which is attachment to the understanding mind of hearing the Dharma in the third bhūmi; the second is the delusion of samāpatti, which is attachment to the practices of dhyāna-samādhi and so forth in the third bhūmi. The author of the treatise, with respect to the first, calls it the fourth obstacle, arrogance regarding the understanding of dharmas. As for the two of the fifth bhūmi: the first is the delusion of turning away from saṃsāra and toward nirvāṇa—meaning the arrogance of grasping purity in the fourth bhūmi, which obstructs the ten minds of equality in that fifth bhūmi and obstructs practices that benefit sentient beings, such as great compassion in that bhūmi; the second is the delusion of solely turning away from nirvāṇa and toward the mundane, which obstructs practices such as the contemplation of the truths in that fifth bhūmi. The author of the treatise, with respect to the first, calls it the fifth obstacle, arrogance regarding bodily purity. As for the two of the sixth bhūmi: the first is the delusion of practicing manifold marks—meaning the marks of arrogance in discriminating purity, impurity, and so forth in the fifth bhūmi, which obstructs the equality of the ten dharmas in the sixth bhūmi; the second is the delusion of being unable to observe the arising of manifold activities, which obstructs the contemplation of the activity of causes and conditions in the sixth bhūmi. The author of the treatise, with respect to the first, calls it the sixth obstacle, subtle afflictions. As for the two of the seventh bhūmi: the first is the delusion of activity regarding subtle marks—meaning the mind delighting in emptiness in the sixth bhūmi, which obstructs the ten expedients of prajñā from generating superior practices in the seventh bhūmi; the second is the delusion of the expedient practice of thinking on signlessness, which obstructs cultivating effortlessness in the seventh bhūmi. The author of the treatise, with respect to the first, calls it the seventh obstacle, habituation to subtle marks. As for the two of the eighth bhūmi: the first is the delusion of absence of signs and absence of initiation—meaning the mind of effortful practice in the seventh bhūmi, which obstructs effortless practice in the eighth bhūmi; the second is the delusion regarding masteries, which obstructs the three practices of mastery in purifying Buddha-lands and the ten masteries in the eighth bhūmi. The author of the treatise, with respect to the first, calls it the eighth obstacle, having activity. As for the two of the ninth bhūmi: the first is the delusion of being unable to have mastery in dhāraṇī regarding dharmas and names of dharmas, which obstructs the practice of accomplishing wisdom in the ninth bhūmi; the second is the delusion regarding mastery in the eloquence of preaching the Dharma, which obstructs accomplishments such as preaching in the ninth bhūmi. The author of the treatise, with respect to the second, calls it the ninth obstacle, inability to skillfully benefit sentient beings. As for the two of the tenth bhūmi: the first is the delusion regarding great supernormal powers, which obstructs the unsurpassed and surpassed practices of supernormal powers in the tenth bhūmi; the second is the delusion of subtle, esoteric conduct, which obstructs the seven kinds of knowledge and so forth in the tenth bhūmi. The author of the treatise, with respect to the second, calls it the obstacle of not attaining mastery over dharmas. Looking from the tenth bhūmi toward the Buddha, there are also two delusions: the first is the delusion regarding subtle samāpatti in all knowables—meaning the stage of nescience, which obstructs all wisdom-virtues of that Tathāgata; the second is the delusion of obstruction—meaning ignorance regarding phenomenal affairs, which obstructs that Tathāgata's knowledge of all aspects. Where the Daśabhūmika Treatise states that there is a cognitive obstacle in the tenth bhūmi, one should know that it is that delusion of obstruction. The basis on which the obstacles are established has thus been roughly explained.