大乘法苑義林章 2.32

2.32

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.