[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 2.32 # 大乘法苑義林章 2.32 大乘法苑義林章 2.32 - **Language:** Classical Chinese ### [2.32](https://indike.org/pramana/in.bauddha.taisho.1861.2.32) 第二出體者，所斷障以二障現行、種子、習氣，及此業果而為體性。故《對法》云「云何見所斷？謂一切分別所起染污見、疑，及見處、疑處，乃至及由見等所發身、語業，并一切惡趣等蘊、界、處，是見所斷。」即三惡趣，見道所斷。《解深密經》第三卷云「惡趣雜染愚，初地所斷。」《成唯識論》第九卷云「即是惡趣諸業果等。無餘涅槃既是擇滅，故煩惱障所有業果皆是所斷。」《解深密經》又說「二地斷二種愚，二謂種種業趣愚。」《唯識》解云「即是所起誤犯三業。」故所知障所發業果，亦皆所斷。《佛地論》中，二障所發業果等法，皆二障攝。故知二障執，及煩惱業之與果，一切有漏俱是所斷。然此所斷體是染者自性應斷，非染業果皆離縛斷。《唯識》由此說二障種名所斷捨，非染有漏名所棄捨，能斷障體以三智為體。《成唯識論》第十卷云「能轉道有二：一能伏道，此通有漏、無漏二道，加行、根本、後得三智。隨其所應，漸頓伏彼。」此顯加行智能漸伏，餘二智能頓伏，由此勢力令其不生，名之為伏，非要六行。若趣極果，以方便修慧六行能伏諸惑，加行智攝趣極果故。若不趣極果，修慧能伏諸惑六行，非加行智。此唯修慧，非聞思慧。二能斷道，謂能永斷二障隨眠。此道定非是有漏及加行智，有漏智曾習故、未泯相故；加行智趣求所證，未成辨故。無漏智中略有二說。有義：根本智證空理，無境相故，能斷隨眠，非後得智。有義：後得智雖不證空理，無力能斷迷理隨眠，而於安立非安立相明了現前無倒證故，亦能永斷迷事隨眠。廣引《瑜伽》，如彼成立。由此理趣，一切見惑及修道斷迷理隨眠，唯根本智斷，親證理故。餘修所斷迷事隨眠，通二智斷。此在二乘，非菩薩位。菩薩因中不斷煩惱，迷事惑故。金剛心中，與所知障一時斷故。又所知障中亦有迷事而非執者，菩薩十地後得亦斷。雖有二解，後解為勝。故能斷障道通三智，唯修非聞思，通有漏、無漏。此說定中四道伏諸煩惱，不爾聞思亦能制伏。三能斷性，即以二空所顯真如為體。若隨其假，擇滅為體，三乘同得此擇滅故。若不爾者，應無解脫。 > Second, expounding the essential nature: that which is abandoned, the hindrances, has for its essential nature the active manifestations, seeds, and residual impressions of the two hindrances, as well as the karma and fruits of these. Thus the Abhidharmasamuccaya states: "What is abandoned by seeing? It refers to all defiled views and doubts arisen from discrimination, the bases of views and the bases of doubts, up to and including the bodily and vocal karma initiated by views and so forth, as well as the aggregates, realms, and bases of all the evil destinies—these are what are abandoned by seeing." That is, the three evil destinies are abandoned by the path of seeing. The third fascicle of the Saṃdhinirmocana-sūtra states: "The ignorance of defilements of the evil destinies is abandoned on the first ground." The ninth fascicle of the Cheng weishi lun states: "These are the various karmas and fruits of the evil destinies. Since nirvāṇa without remainder is analytical cessation, all the karmas and fruits of the hindrance of kleśas are to be abandoned." The Saṃdhinirmocana-sūtra also states: "On the second ground, two kinds of ignorance are abandoned; the second is called the ignorance of various karmic destinies." The Cheng weishi lun explains: "This refers to the three karmic activities arisen from mistaken transgression." Therefore, the karmas and fruits initiated by the hindrance to the knowable are also abandoned. In the Buddhabhūmi-śāstra, phenomena such as the karma and fruits initiated by the two hindrances are all subsumed under the two hindrances. Thus we know that the grasping of the two hindrances, along with the karma and fruits of the kleśas—all that is sāsrava—are what is to be abandoned. However, of these objects of abandonment, those whose nature is defiled ought to be abandoned by their own nature, whereas non-defiled karmas and fruits are abandoned by separation from bondage. Because of this, the Cheng weishi lun states that the seeds of the two hindrances are said to be abandoned and severed, whereas non-defiled sāsrava \[phenomena\] are said to be relinquished. The nature of that which abandons the hindrances has the three wisdoms as its nature. The tenth fascicle of the Cheng weishi lun states: "The paths capable of transforming are of two kinds: First is the path capable of subduing. This applies to both the sāsrava and anāsrava paths, and to the three wisdoms of preparatory, fundamental, and subsequently attained. According to what is appropriate, they subdue them gradually or instantaneously." This shows that preparatory wisdom can gradually subdue, while the remaining two wisdoms can instantaneously subdue. Because of this force they are prevented from arising; this is called 'subduing', and it does not necessarily require the six aspects. If one proceeds toward the ultimate fruit, the six aspects of cultivating wisdom through skillful means are able to subdue all afflictions, because it is subsumed under preparatory wisdom proceeding toward the ultimate fruit. If one does not proceed toward the ultimate fruit, cultivating wisdom can subdue the six aspects of all afflictions, but it is not preparatory wisdom. This is solely cultivating wisdom, not the wisdom derived from hearing or thinking. Second is the path capable of severing: that is, being able to permanently sever the anuśayas of the two hindrances. This path is definitely neither sāsrava nor preparatory wisdom. Sāsrava wisdom has been practiced in the past, and its signs have not yet been eliminated; preparatory wisdom seeks what is to be realized and has not yet completed it. Among anāsrava wisdom, there are briefly two explanations. One opinion holds: Fundamental wisdom realizes the principle of emptiness and is free from the marks of objects; hence it can sever the anuśayas, whereas subsequently attained wisdom cannot. Another opinion holds: Although subsequently attained wisdom does not realize the principle of emptiness and has no power to sever the anuśayas that confound principle, nonetheless, because it clearly, directly, and unerringly realizes both conventional and non-conventional marks, it is also capable of permanently severing the anuśayas that confound phenomena. Extensively quoting the Yogācārabhūmi, it is established as there described. According to this reasoning, all afflictions of seeing and the anuśayas confounding principle that are abandoned by the path of cultivation are severed solely by fundamental wisdom, because it directly realizes principle. The remaining anuśayas confounding phenomena that are abandoned by cultivation can be severed by both wisdoms. This is in the two vehicles, not the stage of the bodhisattva. In the causal stage, a bodhisattva does not sever kleśas that are afflictions confounding phenomena, because in the adamantine mind they are severed simultaneously with the hindrance to the knowable. Furthermore, within the hindrance to the knowable there are also those confounding phenomena that are not grasping; in the bodhisattva's ten grounds, subsequently attained \[wisdom\] also severs them. Although there are two explanations, the latter explanation is superior. Therefore, the path capable of severing hindrances extends across the three wisdoms, is solely cultivation and not hearing or thinking, and extends across both sāsrava and anāsrava. This refers to subduing all kleśas by the four paths within meditative absorption; otherwise, hearing and thinking would also be able to subdue \[them\]. Third, the nature capable of severing: it takes tathatā revealed by the two kinds of emptiness as its nature. If followed according to its nominal designation, analytical cessation is its nature, because the three vehicles equally attain this analytical cessation. Were it not so, there would be no liberation. > — English (machine translation) (machine translation) - [Previous: 2.31](https://indike.org/pramana/in.bauddha.taisho.1861.2.31) - [Next: 2.33](https://indike.org/pramana/in.bauddha.taisho.1861.2.33) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1861.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.2.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.2.32](https://indike.org/pramana/in.bauddha.taisho.1861.2.32) · Pramāṇa