[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) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.61 # 大乘入道次第 1.61 大乘入道次第 1.61 - **Language:** Classical Chinese ### [1.61](https://indike.org/pramana/in.bauddha.taisho.1864.1.61) 後明斷位者，然斷煩惱總有二種：一、斷種子，令永無餘，二、但折伏，令種力衰，不生現惑。若斷其種，唯無漏智。若令力衰，有漏、無漏二智皆得。且資糧位，頓悟菩薩無漏之智未起現行，一向不能斷其二障。雖有四力信唯識理，然亦未能伏於二障。故《唯識》云：「此位未證唯識真如」，明知未得無漏之智。又云：「此位菩薩，依因善友、作意、資糧四勝力故，於唯識義雖深信解，而未能了能所取空。故於二取所引隨眠，猶未有能伏滅功力，令彼不起二取現行。」言二取者，即是煩惱、所知二障。即二障種，名為隨眠。以此種子隨遂有情三界流轉，名之為隨。恒常處在第八識內，故名為眠。問：若言此位不伏二障，略而言之，且違三教。一者，唯識自成，何須彼論復云「菩薩住此資糧位中，二麁現行雖有伏者」？二違《華嚴》解十住位菩薩頌云：「能滅諸煩惱，永盡無有餘。」十住即是資糧位攝。三違《中邊》，彼論亦云：「今為遠離所治障法，及為修集能對治道，於四正斷精勤修習。」別修四斷在資糧位，准此三文皆伏斷惑，何故第九乃云未伏？答：障有俱生、分別不同。其俱生者，此位之中全未能伏。分別起者，有伏不伏。若自思惟而所起者，此位能伏；若因邪師邪教起者，即未能伏。或復翻此，初言未伏，約彼俱生及邪教等所起者說；後說伏者，約自力等分別起者。《中邊論》義准亦同之。會《華嚴經》而有二義：一依自等分別起者，此位全伏，名為永盡。二據佛法功力，可能永滅煩惱，非言此位即已盡訖。若一切惑此位實除，何不此時即成正覺，後過十地方得佛耶？故對望別，諸教無違。其加行位，已經資糧，備修福智、練磨心已，有勝功力，欲入見道，而能伏除分別二障。二障俱生猶未全伏，俱生、分別二種種子並全未斷，以未證得真無漏故。有漏觀心有所得故，有分別故，未全伏除，未全能滅。此前二位，並以加行有漏之智而能伏惑。問：此有漏智，以何等力而能伏耶？答：如《瑜伽》云：「以修三種對治力故，能伏煩惱。一、了知煩惱自性過患，知能發業，能招現、後二世苦惱。二、思惟對治所緣境相，學觀二空所顯真如。三、以勝善品慈心相續，修六度等，以資於心。」當知此是永斷、正見前行之道。 > Next, explaining the stages of abandonment: There are generally two kinds of abandoning afflictions: first, abandoning the seeds so that they are eternally eradicated without remainder; second, merely subduing them so that the power of the seeds is weakened and manifest afflictions do not arise. Abandoning their seeds requires the uncontaminated wisdom alone. Weakening their power can be achieved by both contaminated and uncontaminated wisdom. In the stage of provisioning, the uncontaminated wisdom of sudden-awakening bodhisattvas has not yet arisen in active manifestation, so they are completely unable to abandon the two hindrances. Although possessing the four powers and having faith in the principle of representation-only, they are still unable to subdue the two hindrances. Therefore the Cheng weishi lun says: 'In this stage they have not yet realized the tathatā of representation-only,' clearly indicating that they have not yet attained uncontaminated wisdom. It also says: 'Bodhisattvas in this stage, due to the four excellent powers of relying upon \[prior\] causes, good spiritual friends, mental attention, and provisions, although having deep faith and understanding in the meaning of representation-only, are nevertheless not yet able to comprehend the emptiness of grasper and grasped. Therefore, regarding the latencies induced by the two graspers, they do not yet have the capacity to subdue and eliminate them so as to prevent the active manifestation of the two graspers from arising.' 'Two graspers' means the two hindrances of affliction and the cognitive. The seeds of these two hindrances are called 'latencies' (anuśaya). Because these seeds follow sentient beings as they transmigrate through the three realms, they are called 'following' (anu-). Because they constantly abide within the eighth consciousness, they are called 'lying dormant' (-śaya). Question: If one says that this stage does not subdue the two hindrances, briefly speaking, it contradicts three teachings. First, within representation-only itself: why does that treatise also say, 'When bodhisattvas abide in this stage of provisioning, although there are some who subdue the coarse manifestations of the two \[hindrances\]'? Second, it contradicts the Huayan jing's verse explaining the bodhisattvas of the ten abodes: 'Able to extinguish all afflictions, / eternally ending them without remainder.' The ten abodes are included in the stage of provisioning. Third, it contradicts the Madhyāntavibhāga-bhāṣya, which also says: 'Now, in order to distance oneself from the hindrances to be cured and in order to cultivate and assemble the path that serves as the antidote, one diligently cultivates the four right abandonments.' Distinctly cultivating the four abandonments is in the stage of provisioning. Based on these three texts, they all subdue and abandon afflictions; why does \[the Cheng weishi lun's\] ninth roll state that they are not subdued? Answer: Hindrances differ as innate and intellectually formed. As for the innate ones, within this stage they cannot be subdued at all. As for the intellectually formed ones, some are subdued and some are not. If they arise from one's own reflection, they can be subdued in this stage; if they arise due to false teachers and false teachings, they cannot be subdued. Or, reversing this: the initial statement that they are not subdued is spoken regarding the innate ones and those arisen from false teachings; the later statement that they are subdued is spoken regarding those intellectually formed through one's own power, and so forth. The meaning of the Madhyāntavibhāga-bhāṣya should likewise be understood in the same way. Harmonizing with the Huayan jing involves two senses: First, according to those intellectually formed through one's own \[reflection\] and so forth, they are completely subdued in this stage, which is called 'eternally ending'. Second, based on the power of the Buddha-Dharma, it is capable of eternally extinguishing afflictions; it does not mean that they are already ended in this stage. If all afflictions were truly eliminated in this stage, why would one not achieve correct awakening right at this time, instead attaining buddhahood only after passing through the ten grounds? Therefore, from different perspectives, there is no contradiction among the various teachings. In the stage of preparatory application, having already passed through provisioning, fully cultivated merit and wisdom, and tempered one's mind, one has superior efficacy and, wishing to enter the path of seeing, is able to subdue and eliminate the two intellectually formed hindrances. The innate aspects of the two hindrances are not yet completely subdued, and the seeds of both the innate and intellectually formed kinds are entirely unabandoned, because one has not yet realized the true uncontaminated \[nature\]. Because the contaminated contemplative mind is conceptual and possesses mental grasping, it has not completely subdued, eliminated, or destroyed them. In these preceding two stages, it is through the preparatory contaminated wisdom that one is able to subdue afflictions. Question: Through what kind of power can this contaminated wisdom subdue them? Answer: As the Yogācārabhūmi-śāstra states: 'Because of cultivating the power of three antidotes, one can subdue afflictions: 1. thoroughly understanding the faults of the afflictions' intrinsic nature, knowing that they can instigate karma and induce suffering in both the present and future lives; 2. contemplating the characteristics of the cognitive objects of the antidotes, learning to contemplate the tathatā revealed by the two emptinesses; 3. continuously maintaining a benevolent mind with superior wholesome qualities, cultivating the six perfections and so forth to nurture the mind.' One should know that these are the preliminary practices for eternal abandonment and right view. > — English (machine translation) (machine translation) - [Previous: 1.60](https://indike.org/pramana/in.bauddha.taisho.1864.1.60) - [Next: 1.62](https://indike.org/pramana/in.bauddha.taisho.1864.1.62) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.61](https://indike.org/pramana/in.bauddha.taisho.1864.1.61) · Pramāṇa