大乘法苑義林章 2.38

2.38

Eighth, distinguishing according to the hindrances: within this there are nine categories. First, the two hindrances. Those of the two vehicles abandon the manifest activity and seeds of the kleśa-hindrance completely, but not the residual conditioning (vāsanā). They can also permanently abandon a small portion of the jñeya-hindrance, though there are distinctions. The gradualist first fruit abandons only the discriminated kleśas of the three realms. The gradualist once-returner also combines [with this] six grades of the desire realm's path of cultivation. The gradualist non-returner necessarily abandons nine grades of desire-realm cultivation, and beyond that up to the peak of existence; across the nine stages it is not fixed. For those who leap over, the categories are not fixed: the first fruit leaps over the afflictions of the desire realm together with five grades of cultivation; the once-returner leaps over perhaps together with eight grades of desire-realm cultivation; the non-returner leaps over, excluding only the nine [grades of] cultivation of non-conception. There are stream-enterers who leap over together with non-conception cultivation, all being capable of abandoning and attaining the second fruit, because [the stage of] the ninth uninterrupted path of the peak of existence is still named a stream-enterer. Arhats and pratyekabuddhas can abandon all seeing and cultivation of the three realms, which is to say the dhyāna hindrances and the like; bodhisattvas can abandon everything. All three vehicles can subdue the manifest activity of the two hindrances, since by subduing them they attain absorption and the like; however, for bodhisattvas subduing them to attain absorption and attain fruits, it is explained in terms of the stage of the aids to liberation. All are as commonly explained.
Second, distinguishing the three hindrances: the three types comprise three [schemes]. (1) Skin, flesh, and bone; (2) accompanying anuśaya (harmful-companion latency), debilitating anuśaya, and subtle anuśaya—these two gates above are explained as in the "Weishi chapter"; (3) kleśa, karma, and suffering: all karma and suffering and the like produced by the discriminated [aspects] of the two hindrances are abandoned by the path of seeing, as already explained above according to the text of the Abhidharmasamuccaya. When it comes to the innate karma and suffering of all two hindrances, which follow permanent counteraction until the diamond-like mind, where kleśa karma and suffering never again operate—in which stage does this occur? The non-arising of fragmented [saṃsāric birth and death] occurs in the eighth stage, while the non-arising of inconceivable transformation [birth and death] occurs in the Buddha stage. This is according to the general meaning. If distinguishing specific abandonment of karma, there is the abandonment of the four kinds of karma, black-black and so forth, as explained in the commentary on fascicle nine of the Yogācārabhūmi. The dharmas such as karma and result within the jñeya-hindrance are abandoned across the ten stages, abandoned gradually part by part. The hindrance and the karmic result are abandoned in separate paths, because the two paths—uninterrupted and liberation—are distinct. They are subdued in the eighth stage.
Third, distinguishing the four hindrances, there are two [schemes]: first, icchantika lack of faith and the like, as explained in the "Weishi chapter"; second, there are also four, which are exclusively the two hindrances of avidyā: 1. unshared, 2. associated, 3. entanglement (paryavasthāna), 4. latent disposition (anuśaya). Unshared has three [aspects]: (1) solitary unshared: its latency is abandoned only by the path of seeing, because the fourth, the abode of noble birth among the ten abodes, has already subdued the entanglement; (2) associated unshared: avidyā accompanied by anger and the like, which pervades the discriminated and the innate; its positions of subduing and abandoning entanglement and latency are as explained above; (3) perpetually active unshared: that associated with the seventh consciousness, which is abandoned only by anāsrava [wisdom] and not subdued by sāsrava [paths]; when entering anāsrava contemplation, it is also called subdued, because entanglements do not arise. Its latency is abandoned by the diamond[-like mind]; the remaining three are explained according to the kleśa-hindrance above.
Fourth, distinguishing the five hindrances: this refers to the five abiding stages (pañca-vāsabhūmayaḥ): 1. the abiding stage of seeing in one locus; 2. desire attachment; 3. form attachment; 4. formless attachment; 5. avidyā abiding stage. Each of these has two [aspects]: (1) arising, which is the five manifest activities; (2) abiding stage, which is the five latent dispositions. Seeing in one locus is the discriminated kleśa-hindrance; the next three are innate kleśa-hindrances; the last is all jñeya-hindrances. In accordance with what is appropriate, they correspond to the subduing and abandonment above. Question: If the discriminated afflictions are called seeing in one locus and are abandoned upon entering seeing, why do fascicle 54 of the Great Prajñāpāramitā and the Renwang Jing state that "the first stage abandons greed, the second stage abandons anger, the third stage abandons delusion, the fourth stage abandons views, and the fifth stage abandons doubt"? Answer: Former masters explained that this borrows the worldly and the noble to illustrate the ten stages: up to the third stage, they resemble the worldly, hence they abandon the three poisons; in the fourth and fifth stages, they resemble the four śramaṇa fruits, and because the first fruit abandons views and doubt, the fourth and fifth stages are said to eliminate views and doubt, whereas in reality they were already abandoned in the first stage. Now it is explained that "views" refers to satkāyadṛṣṭi, because the fourth stage can abandon innate satkāyadṛṣṭi; "doubt" refers to doubt concerning matters of fact, not kleśa doubt; arising from satkāyadṛṣṭi as a companion to satkāyadṛṣṭi, it is therefore abandoned in the fifth stage.
Fifth, there are further the six distractions: 1. essential distraction, referring to the five consciousnesses and so forth; 2. external distraction, running after the five desires; 3. internal distraction, sinking, restlessness, and savoring attachment in the state of cultivating concentration; 4. mark distraction, pretentiously displaying the cultivation of good; 5. crude-heaviness distraction, clinging to pleasure and the like as self due to the force of crude heaviness like self-grasping and pride, whereby the wholesome factors are never completely pure; 6. attention distraction, abandoning previously practiced concentrations to enter the concentration of another vehicle, where the distracted thinking that arises consists of coarse and subtle investigation (vitarka and vicāra); as in fascicle one of the Abhidharmasamuccaya. There are also the six root afflictions.
Sixth, the seven latent dispositions (anuśaya), all as explained before: differing only in condensation and expansion, they are just the kleśa-hindrance. Doubt, views, attachment to precepts, and false views arise only through discrimination; the remaining afflictions also extend to the innate, abandoned through either [seeing or cultivation] as appropriate. Furthermore, there are seven outflows (āsrava): view outflow, thinking outflow, attachment outflow, mindfulness outflow, faculty outflow, evil outflow, and proximity outflow. The first two are the substance of outflows, while the latter five are the instruments of outflows; their abandonment by seeing and cultivation should be understood according to the explanations. Alternatively, the first is the substance and the latter six are instruments, interpreting the meaning according to the names.
Seventh, the eight discriminations produce three kinds of matters, as explained in the Xianyang and fascicle thirty-six of the Yogācārabhūmi's "Bodhisattvabhūmi": 1. intrinsic nature, clinging to the substance of dharmas; 2. distinction, clinging to the meanings of dharmas; 3. aggregate clinging, clinging to houses, armies, forests, self, sentient beings, and so forth; 4. self; 5. what belongs to self; 6. agreeable; 7. disagreeable; 8. contrary to both. The first three produce the objective bases for discrimination; the next two produce matters of view and self-pride; the last three produce matters of greed, anger, and delusion. For the most part, these are abandoned only by cultivation, but in principle they also extend to abandonment by seeing. There are also eight entanglements (paryavasthāna): torpor, sleep, restlessness, regret, jealousy, stinginess, shamelessness, and unconscionableness. Because they entangle repeatedly, they are abandoned only by cultivation, but in principle they also extend to seeing.
Eighth, the nine fetters (saṃyojana), and the nine latent dispositions of the Ratnagotravibhāga. Among the nine fetters, the fetters of views, attachment, and doubt are abandoned only by seeing; the remaining six fetters extend to abandonment by cultivation. As for the nine latent dispositions: 1. latent greed; 2. latent anger; 3. latent delusion; 4. extreme manifest activity of the three poisons; 5. the abiding stage of avidyā; 6. eradicated by seeing the truths; 7. abandoned by cultivation; 8. afflictions of the impure stages; 9. afflictions of the pure stages. The sixth is abandoned only by seeing, the seventh only by cultivation, and the rest extend to both seeing and cultivation, their bounds of abandonment being stated as appropriate.
Ninth, the ten afflictions, the ten distractions, and the various hindrances in the first fascicle of the Madhyāntavibhāga should all be examined; all correspond to the stages of abandonment as appropriate.