大乘法苑義林章 1.55

1.55

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].