[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) › 1.65 # 大乘入道次第 1.65 大乘入道次第 1.65 - **Language:** Classical Chinese ### [1.65](https://indike.org/pramana/in.bauddha.taisho.1864.1.65) 次修習位，初總，後別。且總斷者，俱生煩惱，七地以前，諸識中者猶得現起。八地以上，而能折伏畢竟不行。十地滿已，金剛喻定現在前時，一剎那中，三界所有俱生煩惱一時斷盡，得成正覺。其所知障，十地之中地地漸斷，至金剛定而方斷盡。前六識中所知之障，八地已去永不現行，由第六識純無漏故。前之五識雖非無漏，由能引識是無漏故，無漏勢伏，故眼等識亦無其障。其第七識，八地已去亦得容起，以第六識入生空時，其第七識即是有漏，故障得起。若入法觀，其第七識即平等智，故不俱起。問：十地菩薩何不斷彼煩惱障種，而但伏耶？又七地前總伏不起，有是能不？答：以煩惱障不障十地，所以不除。由礙涅槃，金剛永捨。又菩薩力，初地即能。然欲濟生，故留不去，七地猶起。故《唯識》云：「其煩惱障，初地以上能頓伏盡，令永不行，如阿羅漢。由故意力，前七地中雖暫現起，而不為失。」又《攝論》云：「留惑至惑盡，證佛一切智。」准此等文，但故意留，非不能伏。問：七地菩薩既許起惑，應為染失？答：雖起煩惱，無染無失。何以為明？答：《瑜伽》七十八、《深密》等云：是諸菩薩於初地中，定於一切諸法法界已善通達，由此因緣，菩薩要知，方起煩惱，非為不知。是故說名無染污相。又云：於自身中不能生苦，故無過失。菩薩生起如是煩惱，於有情界能斷苦因，是故彼有無量功德。又云：今諸菩薩生起煩惱，尚勝一切有情、聲聞、獨覺善根等。准此等教，雖起煩惱，無染失也。 > Next is the stage of cultivation, which is first \[treated\] generally and later specifically. As for general abandonment: innate afflictions may still arise actively in the consciousnesses prior to the eighth ground. From the eighth ground upward, they can be suppressed and subdued so that they ultimately do not arise at all. When the tenth ground is fulfilled and the vajropama-samādhi appears directly before one, in a single instant, all innate afflictions of the three realms are severed and exhausted all at once, and one attains right awakening. As for the cognitive obstructions, they are gradually severed ground by ground across the ten grounds, and only upon reaching the vajropama-samādhi are they completely exhausted. The cognitive obstructions in the first six consciousnesses permanently cease to arise actively from the eighth ground onward, because the sixth consciousness is purely uncontaminated. Although the first five consciousnesses are not uncontaminated, because the consciousness that induces them is uncontaminated, their capacity is subdued by the force of the uncontaminated; therefore, the visual and other consciousnesses are also free of these obstructions. The seventh consciousness may still be permitted to arise from the eighth ground onward: when the sixth consciousness enters the emptiness of persons, the seventh consciousness is contaminated, and thus the obstruction can arise; if it enters the contemplation of dharmas, the seventh consciousness is then the wisdom of equality, so they do not arise together. Question: Why do bodhisattvas of the ten grounds not sever the seeds of the affliction obstruction, but merely subdue them? Furthermore, before the seventh ground, do they have the capacity to completely subdue them so that they do not arise? Answer: Because the affliction obstruction does not obstruct the ten grounds, it is not eliminated. Because it hinders nirvāṇa, it is permanently abandoned in the vajropama-samādhi. Furthermore, through the power of a bodhisattva, one is already capable of it on the first ground; however, in wishing to save sentient beings, they deliberately retain it without discarding it, so it still arises up through the seventh ground. Thus the Cheng weishi lun says: "Bodhisattvas from the first ground upward can suddenly subdue all affliction obstructions, causing them never to arise, just like arhats. Yet by the power of intentional resolve, although they temporarily arise actively in the first seven grounds, this does not constitute a fault." Furthermore, the Mahāyānasaṃgraha says: "Retaining afflictions until afflictions are exhausted, one realizes the omniscient wisdom of a Buddha." According to these passages, it is only by intentional resolve that they are retained, not because of an inability to subdue them. Question: Since bodhisattvas of the seventh ground are permitted to give rise to afflictions, should this not be a defiled fault? Answer: Although they give rise to afflictions, there is neither defilement nor fault. How is this explained? Answer: The seventy-eighth fascicle of the Yogācārabhūmi-śāstra, the Saṃdhinirmocana-sūtra, and other texts state: On the first ground, these bodhisattvas have definitely and thoroughly penetrated the dharmadhātu of all dharmas; for this reason, the bodhisattva must be fully aware before giving rise to afflictions, not acting out of ignorance. Therefore, it is described as having no defiled characteristics. It also says: They cannot produce suffering in their own persons, so there is no fault; when a bodhisattva gives rise to such afflictions, they can sever the causes of suffering for the realms of sentient beings, and therefore possess immeasurable merit. It also says: The afflictions now generated by these bodhisattvas still surpass all the roots of virtue of sentient beings, śrāvakas, and pratyekabuddhas. According to these teachings, although they give rise to afflictions, there is neither defilement nor fault. > — English (machine translation) (machine translation) - [Previous: 1.64](https://indike.org/pramana/in.bauddha.taisho.1864.1.64) - [Next: 1.66](https://indike.org/pramana/in.bauddha.taisho.1864.1.66) - [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.1.65) — English, machine translation ## Linked texts (1) - [解深密經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samdhinirmocana*zh-xuanzang.4.82) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.65](https://indike.org/pramana/in.bauddha.taisho.1864.1.65) · Pramāṇa