大乘法苑義林章 1.55

1.55

第九斷諸障染者，障有二種：一俱生、二分別。此復有二：一煩惱障、二所知障。《成唯識論》第十卷云「分別煩惱障現行，資糧道中漸伏，加行道中能頓伏盡，種、習俱初地斷。俱生煩惱障現行，地前漸伏，初地以上能頓伏盡。然故意力有時猶起而不為失，八地以上永不現行。習地地除，種金剛斷。其身見等及此俱生，四地永伏，法執無故。此所生起，五地不行，以害伴故。所知障中分別現行，亦資糧道中漸伏，加行道中能頓伏盡。種習初地斷。俱生現行地前漸伏，乃至十地方永伏盡。」若別說者，前之六識八地伏盡，種習皆地地斷。七識現行，金剛喻定加行道伏，金剛喻定起時種、習俱斷。〈菩薩地〉說「煩惱、所知障，皆有三住所斷：一極喜住，一切惡趣諸煩惱品，及所知障在皮麁重，皆悉永斷，能令一切中上煩惱皆不現行，最初證得二空真智。二無功用無相住，一切能障無生法忍諸煩惱品，及所知障在膚麁重，皆悉永斷，一切煩惱皆不現前，最初任運得無生忍。三最上成滿菩薩住，一切煩惱習氣隨眠，及所知障在骨麁重，皆悉永斷，入如來住。」《解深密經》說有三隨眠：一害伴隨眠，謂前五地諸不俱生煩惱，是俱生煩惱現行助伴，彼於爾時永無復有。此意說言：第六識俱身見等攝說名俱生，所餘煩惱名非俱生。然體稍麁，因彼而起；由彼斷故，此亦隨無，故名害伴。二羸劣隨眠，謂第六七地微細現行。若修所伏，不現行故，非俱生身，見斷此亦隨滅，稍難斷故。不違《楞伽》俱生身見斷故貪即不生。彼約二乘斷煩惱說，不依菩薩所知障無故煩惱不生說。或依二隨眠究竟斷位，彼經此論亦不相違。三微細隨眠，謂於第八地已上，從此已去一切煩惱不復現行，唯有所知障為依止故。然由初地已斷皮麁重故，方可顯得初二隨眠位。復由第八地在膚麁重斷故，顯微細隨眠位。若在骨麁重斷者，我說永離一切隨眠，住在佛地。《實性論》中或說四障：一闡提不信障、二外道著我障、三聲聞畏苦障、四緣覺捨心障。十信第六心伏初障，信不退故。十住第四住伏第二障，分別我見麁不生故。此二種子入初地斷。第三所知障，五地斷，樂於下乘涅槃之障，五地斷故。緣覺捨心所知障，七地方斷，六地猶觀十二緣故。或初二煩惱種見道斷，後二煩惱種金剛斷。《勝鬘經》說五住地煩惱，謂見一處住地、欲愛住地、色愛住地、有愛住地、無明住地。見一處住地，初地斷；次三金剛斷；無明住地，見修二道如其次第頓漸而斷。若初四習，隨同所知障，見修道中頓漸而斷。或說六煩惱，或說七隨眠、八纏、九結、十煩惱、十散動、十分別等，如〈斷障章〉廣說。此說唯識觀斷，不說餘所除。

Ninth, severing the defilements of the hindrances. The hindrances are of two kinds: first, innate; second, discriminated. These further comprise two: first, the kleśa hindrance; second, the jñeya hindrance. The tenth fascicle of the Cheng weishi lun states: "The active manifestations of the discriminated kleśa hindrance are gradually subdued in the saṃbhāramārga and completely subdued all at once in the prayogamārga; their seeds and habit-energies are both severed in the first ground. The active manifestations of the innate kleśa hindrance are gradually subdued before the grounds and can be completely subdued all at once from the first ground onward. However, they sometimes still arise through the power of intentionality without this being a fault; from the eighth ground upward they never become active again. Habit-energies are eliminated ground by ground, and seeds are severed at the vajropamasamādhi. Satkāyadṛṣṭi and so forth, along with what is conjoined with it, are permanently subdued in the fourth ground, because clinging to dharmas is absent. What is produced from this does not become active in the fifth ground, because its companions have been eliminated. Among the jñeya hindrances, the discriminated active manifestations are also gradually subdued in the saṃbhāramārga and completely subdued all at once in the prayogamārga. Their seeds and habit-energies are severed in the first ground. The innate active manifestations are gradually subdued before the grounds, and are completely and permanently subdued only in the tenth ground." If explained specifically, in the first six consciousnesses they are completely subdued in the eighth ground, and their seeds and habit-energies are severed ground by ground. For the seventh consciousness, its active manifestations are subdued in the prayogamārga of the vajropamasamādhi; when the vajropamasamādhi arises, its seeds and habit-energies are both severed. The "Bodhisattvabhūmi" states: "Both the kleśa and jñeya hindrances have three abodes in which they are severed: First, the pramuditā-vihāra, where all varieties of kleśas belonging to the bad destinies and the skin-deep grossness of the jñeya hindrance are all severed forever, so that all middling and superior kleśas are made inactive, and the true wisdom of the two śūnyatās is first realized. Second, the anābhogānimitta-vihāra, where all varieties of kleśas that obstruct the kṣānti of non-arising dharmas and the flesh-deep grossness of the jñeya hindrance are all severed forever, so that no kleśas present themselves, and the non-arising kṣānti is first attained effortlessly. Third, the paramasampanna-bodhisattva-vihāra, where all habit-energies and anuśayas of the kleśas and the bone-deep grossness of the jñeya hindrance are all severed forever, and one enters the abode of the Tathāgata." The Sandhinirmocana-sūtra speaks of three anuśayas: First, the companion-eliminated anuśaya, which refers to all non-innate kleśas in the first five grounds that are companions assisting the active manifestations of the innate kleśas; at that time, they are permanently no more. The intended meaning is: satkāyadṛṣṭi and so forth conjoined with the sixth consciousness are spoken of as innate, while the remaining kleśas are termed non-innate. Yet their essence is somewhat coarse, arising dependent on the former; because the former are severed, these likewise cease to exist, and so are called companion-eliminated. Second, the enfeebled anuśaya, which refers to the subtle active manifestations in the sixth and seventh grounds. Since they are subdued by cultivation and do not become active, they are not [like] the innate satkāyadṛṣṭi which, when severed, causes these to cease immediately as well, for they are somewhat difficult to sever. This does not contradict the Laṅkāvatāra's statement that because innate satkāyadṛṣṭi is severed, craving does not arise. That is said in reference to the two vehicles severing kleśas; it is not said based on the bodhisattva's non-arising of kleśas due to the absence of the jñeya hindrance. Alternatively, based on the stage of the ultimate severance of the two anuśayas, that sūtra and this treatise do not contradict each other either. Third, the subtle anuśaya, which refers to the eighth ground and above; from this point forward, no kleśas ever become active again, having only the jñeya hindrance as their support. However, only because the skin-deep grossness has been severed in the first ground can the stages of the first two anuśayas be made manifest. Furthermore, because the flesh-deep grossness is severed in the eighth ground, the stage of the subtle anuśaya is made manifest. If the bone-deep grossness is severed, I say that one is forever separated from all anuśayas and abides in the Buddha ground. The *Dharmadhātutā-śāstra speaks of four hindrances: first, the icchantika's hindrance of lack of faith; second, the non-Buddhists' hindrance of clinging to a self; third, the śrāvakas' hindrance of dreading suffering; fourth, the pratyekabuddhas' hindrance of a detached mind. The sixth mind among the ten faiths subdues the first hindrance, because faith does not regress. The fourth abode among the ten abodes subdues the second hindrance, because coarse discriminated self-views do not arise. The seeds of these two are severed upon entering the first ground. The third is a jñeya hindrance, severed in the fifth ground, because the hindrance of delighting in the nirvāṇa of the lower vehicle is severed in the fifth ground. The pratyekabuddha's jñeya hindrance of a detached mind is severed only in the seventh ground, because in the sixth ground one still contemplates the twelvefold conditioned origination. Alternatively, the seeds of the first two kleśas are severed in the darśanamārga, and the seeds of the latter two kleśas are severed at the vajropamasamādhi. The Śrīmālādevī-sūtra speaks of five entrenchment kleśas: namely, the view-in-one-place entrenchment, the desire-attachment entrenchment, the form-attachment entrenchment, the existence-attachment entrenchment, and the ignorance entrenchment. The view-in-one-place entrenchment is severed in the first ground; the next three are severed at the vajropamasamādhi; the ignorance entrenchment is severed all at once and gradually, in that order, in the darśana- and bhāvanāmārgas. As for the habit-energies of the first four, following the jñeya hindrance, they are severed all at once and gradually in the darśana- and bhāvanāmārgas. Others speak of six kleśas, or seven anuśayas, eight paryavasthānas, nine saṃyojanas, ten kleśas, ten distractions, ten discriminations, and so forth, as explained extensively in the "Chapter on Severing Hindrances." This describes the severing by consciousness-only contemplation, and does not discuss what is eliminated by other [means].