大乘義章 6.38

6.38

次立正義障有總別。所言總者，凡夫我障以為一品，乃至障佛微細智障各為一品。所言別者，直就凡夫我相障中，品別百千，乃至第十品別例然。唯第十一微細智障，品定為一，不別為多，以窮終故。障相如是。若對總障以明斷處，初地家障解行地滿所修諸行，為無礙道正斷彼結。故《地持》云「諸見結者，解行時斷。」彼文復言「解行住中行下忍時，五怖畏等諸過之相，增中忍時、中上忍時、下行上忍時，斷此過相入歡喜地。」又彼復言「解行住中有軟中上方便展轉淨解脫。」故知解行無礙正斷，初地心起解脫證除。故《地持》云「五怖畏等一切過相，得歡喜時悉無復有。」彼文復言「歡喜住出障解脫無罪清淨，解脫種種煩惱上纏。」故知初地，累外證除。凡夫我障，斷處如是。乃至最後微細智障，十地終心無礙正斷，佛地證除。然彼最初無礙道者，義說不定。若當分因以別其果，判屬解行；若當攝因以從果者，得言此道與彼初地為方便故，判屬初地。諸地無礙，類皆同爾。若對別障以明斷者，就彼凡夫我相障中，品別無量。彼初品者，解行終心無礙正斷，初地始心解脫證除。第二品者，即前證邊復有緣照對治心起，為無礙道，斷除彼結。無礙謝已，第二念中真證心證心現，為解脫道，證除彼結。第三品者，即彼第二證心起時，復有緣照對治心生，為無礙道，治第三品。彼心謝已，第四念中真證心起，解脫證除。如是次第，乃至十地治斷齊然，是故十地名為漸淨，不同佛地頓得清淨。然第十一微智障者，局唯一品，金剛心起無礙正斷，種智初起解脫證除，更無異品。故《地持》云「如來住者頓得清淨，不如餘住漸次清淨。」正義如是（此三門竟）。

Next, establishing the correct doctrine: the obstacles are both general and specific. What is meant by 'general' is that the obstacles of ordinary beings' self-conception constitute one grade, up to the subtle cognitive obstacles that impede Buddhahood, each constituting one grade. What is meant by 'specific' is that, within the single obstacle of ordinary beings' self-characteristic, the grades are distinguished into hundreds of thousands, and the same pattern applies up to the tenth [ground]. Only the eleventh subtle cognitive obstacle is definitely fixed as a single grade and is not differentiated into many, because it is the ultimate culmination. Such are the characteristics of the obstacles. If one clarifies the locus of eradication in relation to the general obstacles: the practices cultivated upon the completion of the ground of resolving practice (adhimukticaryā-bhūmi) serve as the unobstructed path (ānantarya-mārga) to directly eradicate the fetters that obstruct the first ground. Therefore, the Bodhisattvabhūmi says: 'The fetters of views are eradicated at the time of resolving practice.' That text further states: 'When practicing the lower forbearance in the dwelling of resolving practice, when increasing to the middle forbearance, to the middle-upper forbearance, and when practicing the upper forbearance from the lower, [one] eradicates the marks of faults such as the five fears and enters the Joyous Ground (pramuditā-bhūmi).' Moreover, that text further states: 'In the dwelling of resolving practice, there are inferior, middling, and superior expedients that progressively result in pure liberation.' Thus we know that in resolving practice, there is direct eradication via the unobstructed path, and when the mind of the first ground arises, there is realization-removal via [the path of] liberation (vimukti-mārga). Therefore, the Bodhisattvabhūmi says: 'When Joyousness is attained, all marks of faults such as the five fears no longer exist at all.' That text further states: 'Emerging from the obstacles in the Joyous dwelling, there is liberation, faultless purity, and liberation from the various superior entanglements of defilement.' Thus we know that on the first ground, realization-removal takes place outside the fetters. Such is the locus of eradication for the obstacle of ordinary beings' self-conception. Up to the final subtle cognitive obstacle, the final mind of the tenth ground directly eradicates it via the unobstructed path, and the Buddha-ground removes it by realization. However, concerning that initial unobstructed path, its doctrinal explanation is not fixed: if one takes it according to its own component as a cause distinct from its fruit, it is judged as belonging to resolving practice; if one subsumes the cause into the fruit, one may say that because this path serves as the expedient for that first ground, it is judged as belonging to the first ground. The unobstructed [paths] of all grounds are uniformly like this. If one clarifies eradication in relation to the specific obstacles: within the obstacle of ordinary beings' self-characteristic, the grades are immeasurable. The very first grade is directly eradicated by the unobstructed path at the final mind of resolving practice, and removed by realization on the path of liberation at the initial mind of the first ground. Regarding the second grade: right alongside the preceding realization, a mind of counteragent that objectifies and illuminates arises again to serve as the unobstructed path, eradicating that fetter; when the unobstructed [path] has ceased, in the second thought-moment the mind of true realization manifests to serve as the path of liberation, removing that fetter by realization. Regarding the third grade: right when that second mind of realization arises, a mind of counteragent that objectifies and illuminates arises again to serve as the unobstructed path, counteracting the third grade; when that mind has ceased, in the fourth thought-moment the mind of true realization arises, removing it by realization through liberation. Following this sequence, the counteracting and eradicating continue uniformly up to the tenth ground; therefore, the ten grounds are called 'gradual purification,' differing from the Buddha-ground's sudden attainment of purity. However, the eleventh obstacle of subtle cognition is restricted to only a single grade: when the vajra-like mind arises, it directly eradicates it via the unobstructed path, and when all-knowledge (sarvākārajñatā) first arises, it removes it by realization through liberation, with no further distinct grades. Therefore, the Bodhisattvabhūmi says: 'The dwelling of the Tathāgata attains purity suddenly, unlike the other dwellings which become gradually purified.' The correct doctrine is as described above (this concludes the third section).