大乘法苑義林章 2.37

2.37

Seventh, as for the differentiation according to grades: Ancient masters said that some claim there are no grades, contrasting the real with the unreal—since there is no unreality to be severed, they do not speak of having grades. Some say that throughout the three kalpas the hindrances are severed moment by moment, because wisdom is obtained moment by moment. Master Ji of old said: 'Since the noble paths have nine grades, severing also has nine grades.' Now this is not so. Within the seven consciousnesses, there are the affliction hindrances and the cognitive hindrances. Among the affliction hindrances, excluding the seventh consciousness, in the remaining six consciousnesses across the nine stages of the three realms, each [stage] has nine grades, making eighty-one [grades]. For the ten deluded states of the darśanamārga, nine grades are certainly so, because of differences in coarseness and subtlety. For the six innate deluded states, their severing is different: satkāyadṛṣṭi, extreme view, and those associated with them belong only to the ninth grade; when discussed with respect to the nine stages, there are only nine grades. Hatred exists only in the nine grades of the single [kāmadhātu] stage. The remaining unassociated attachment, arrogance, ignorance, and so on have eighty-one grades, because each stage has nine. Within the seventh consciousness, for the affliction hindrances of the nine stages there are also two explanations. One view holds that across the nine stages they only correspond to the category of the ninth grade of [the stage of] neither-conception-nor-non-conception; yet within them there are nine of their own kind, just as superior false views capable of severing wholesome roots also have nine grades—they too are like that, because they correspond only to the ninth grade of neither-conception-nor-non-conception. They obstruct only the [state of] non-training (aśaikṣa), being severed only at the vajra-[like samādhi]. Because there are nine grades, their substantial nature has increase and decrease, and thus they constitute perfuming [agents]. Another view holds that each of the nine stages has one grade, and when divided subtly, they become eighty-one grades; as for their obstructive force, they all correspond to the lowest-of-the-low grade delusion of neither-conception-nor-non-conception, and are therefore severed all at once in a single moment by the vajra-like mind. Having thus explained the grades of afflictions severed, one should differentiate as follows. Among the discriminated [delusions] of the first six consciousnesses, which have nine grades, across all three vehicles they are definitely severed in only one grade, which refers to the single-mind darśanamārga. Some say they are severed in two grades, which refers to the three-mind darśanamārga and so forth. They are severed purely and directly by the anāsrava [path] and not by suppression, because the various sāsrava paths do not suppress the delusions [to be severed by] vision. The Yogācārabhūmi says: 'The worldly path is only able to suppress and remove innate afflictions, but is unable to suppress discriminated afflictions, nor the innate satkāyadṛṣṭi and its adjacent conceit and arrogance.' This refers to the six modes of practice, not the preparatory wisdom, because the latter is able to suppress them. Before the grounds, a bodhisattva also suppresses discriminated active manifestations so that they do not arise; this is not by the six modes of practice. Due to the force of the vipaśyanā of consciousness-only and so forth, they do not function. Therefore, although the discriminated afflictions together with their latencies in the six consciousnesses have nine grades, they are still definitely severed in one grade or two grades. In the severing in two grades, which of the nine grades is severed first and which later? As stated in the ninth fascicle of the treatise and below in the Crucial Essentials. As for the innate afflictions in the six consciousnesses, excluding their latencies, although they have nine grades, their severing is different. Their anuśayas and so forth generally have four categories: First, they are severed separately by eighty-one grades. This is according to the gradual order, severed by those of the two vehicles and severed by ordinary worldlings. Yet satkāyadṛṣṭi, extreme view, and so forth are severed at the time of the ninth grade, while the others are severed in each of their nine grades. Second, according to how much has already been suppressed in the ordinary state, when one subsequently enters into seeing the truths, they are severed simultaneously in the darśanamārga. What has not been suppressed is not severed; dividing the grades according to this, after entering vision they are then severed in sequence. Third, combining the nine stages, they are severed in nine grades, as when a srotāpanna bundles all the afflictions of the nine stages of the three realms into a total of nine grades to sever them and attain the fruit of non-training, transcending [the stages] all at once. Fourth, combining the nine stages of the three realms, they are severed as a single grade, which refers to the severing stage of the Mahāyāna at the vajra-like mind, because during the cause of the ten grounds afflictions are not severed. However, although all the latencies of the innate afflictions in the six consciousnesses have nine grades, across the ten grounds each of these nine is severed gradually, because they obstruct the ten grounds and because their grades and categories are identical to those of the cognitive hindrances. In the seventh consciousness, whether one speaks of nine grades or of one grade, they are all severed in one grade. They must be severed suddenly in a single kṣaṇa by the vajra-like mind of the three vehicles, because they obstruct [the state of] non-training. The latencies are also like this. As for the cognitive hindrances, their severing is not like this. Among the six consciousnesses, although the discriminated cognitive hindrances along with their latencies have nine grades, some say they are definitely severed in one grade, because of the single-mind darśanamārga. Some say they are severed in two grades, because of the three-mind darśanamārga; they are not suppressed by the six modes of practice, just as with the afflictions. The innate cognitive hindrances together with their latencies in the six consciousnesses also have eighty-one grades across the nine stages; if they operate together with afflictions, they can also be said to be suppressed, since by the force of the other they do not function. Those that are not innate, although they have nine grades, are none of them suppressed by the six modes of practice, because they obstruct principle. The preparatory wisdom is able to suppress them, and they are severed in ten grades, because they are severed across the ten grounds. Without dividing them into coarse and subtle to speak of an earlier and later severing, it is not precluded that the first ground severs the subtle and the second ground severs the coarse, or that the first ground severs the peak of existence and the second ground severs the kāmadhātu; one simply severs whatever obstructs the wisdom of that ground, and therefore there is no earlier or later. The cognitive hindrances and latencies in the seventh consciousness, whether spoken of as having nine grades or having no grades, are still severed in one grade, because they are permanently severed only in the vajra-like mind. This refers to the severing of anuśayas, not the severing of their active manifestations and so forth. Although the *Lakṣaṇāśūnyatā-śāstra says that the second clinging consciousness encompasses afflictions of the skin and flesh and is severed by vision and cultivation, that text is erroneous and cannot be relied upon. The Benevolent Kings Sūtra says: 'The preceding three grounds sever the form afflictions of the three realms, the fourth, fifth, and sixth grounds sever the mind afflictions of the three realms, the seventh, eighth, and ninth grounds sever the form-habit afflictions of the three realms, and the tenth ground and the Buddha ground sever the mind-habit afflictions of the three realms. Form is coarse and mind is subtle; the arising of delusions is also like this.' This speaks of the severing of afflictions in order to distinguish the gradations of the five patiences; there are not separate categories, and thus there is no contradiction.