大乘入道次第 1.66

1.66

次別斷者，煩惱障體，十地不斷，更無差異。其所知障，准《瑜伽論》、《深密經》等，有十重障，十地之中地地別斷，能證十如。今略言之：一、異生性障。由此能礙三乘聖性，故立障名，得入初地方斷斯障。問：異生性障，依於分別煩惱所知二障種立。二障既是見道即除，明異生性亦隨彼斷。何故今言初地方除？答：異生性障雖見道除，然此見道而是初地初心所攝。今明十地斷於十障，隱見不論。言初地斷，故亦無失。問：此障亦依煩惱障立。斷異生性，煩惱亦除。如何但說十障皆依所知障立，十地不斷煩惱障耶？答：此異生性，雖依二障初地並除，然大乘意取所知障名異生性。又二乘人亦斷煩惱，令顯異彼，但說所知。餘之九障實唯依彼所知障立。問：俱生所知初地斷不？答：實亦能斷。論等且說最初斷者，言斷異生。理實初地住出心等，亦能斷彼俱生障也。二、邪行障。而行有虧，三業違犯，故名邪行。此能礙彼清淨禁戒，名之為障。是所知障俱生一分，入二地時而能永斷。下諸地中所斷之障，一一皆是所知障中俱生一分。三、闇鈍障。能令三慧所習之法而有妄失，故名闇鈍。復能礙彼勝定總持及勝定等所發三慧，名之為障。入三地時而便能捨。四、微細煩惱現行障。最下品故，不作意緣，遠隨現行，故名微細。此能礙彼菩提分法，故立障名。是第六識所知障中身見等也。由此身見，昔時多共煩惱身見任運而生，故今此見立煩惱名，實非煩惱。入四地時即能除此。五、於下乘般涅槃障。二乘名下，菩薩同彼，樂涅槃樂、厭生死苦，故名下乘般涅槃也。由此能礙生死涅槃無差別道，故名為障。入五地時方能除也。六、麁相現行障。執滅、道二以之為淨，苦集為染。執此二心麁於後地而起未息，名麁現行。由此能礙無染淨道，乃名為障。入六地時即能除滅。七、細相現行障。觀十二緣，而尚見有微細生滅。細生滅相而未能息，名細現行。由此能礙第七地中妙無相道，故名為障。入七地時乃得除矣。八、無相中作加行障。生滅等相皆不當情，名為無相。無相之智，未能自在任運而行，然以加行方乃得起，名作加行。由此加行，礙於八地無功用道，故得障名。入八地已即能永滅。九、利他中不欲行障。能濟有情離苦得樂，名為利他。今求己利，不樂導人，名利他中不欲行也。由是能礙九地之中四無礙解，故名為障。入九地已方得除滅。十、於諸法中未得自在障。諸定總持、神通事業諸功德等，並名為法。此法非一，故名為諸。於此法中未能專擅，名未自在。由斯能礙十地之中大法智等，故稱為障。入十地已方能除盡。以上雖有多門不同，總當第一辨因位訖。

Next is specific abandonment: the substance of the affliction obstruction is not severed throughout the ten grounds, with no further distinctions. As for the cognitive obstructions, according to the Yogācārabhūmi-śāstra, the Saṃdhinirmocana-sūtra, and other texts, there are ten layers of obstructions, which are severed separately ground by ground across the ten grounds, enabling the realization of the ten aspects of tathatā. To state them briefly now: First is the obstruction of ordinary nature (pṛthagjanatva). Because this can obstruct the noble nature of the three vehicles, it is designated as an obstruction; one enters the first ground and only then severs this obstruction. Question: The obstruction of ordinary nature is posited based on the seeds of the two obstructions, afflictive and cognitive, that are conceptually differentiated. Since the two obstructions are eliminated on the path of seeing, it is clear that ordinary nature is severed along with them. Why is it now said to be eliminated only on the first ground? Answer: Although the obstruction of ordinary nature is eliminated on the path of seeing, this path of seeing is subsumed under the initial mind of the first ground. Here, in explaining the severing of the ten obstructions across the ten grounds, the path of seeing is implicit and not discussed separately; hence, stating that it is severed on the first ground is also without error. Question: This obstruction is also posited based on the affliction obstruction. In severing ordinary nature, afflictions are also eliminated. Why then is it said that the ten obstructions are all posited based on cognitive obstructions, and that the ten grounds do not sever the affliction obstruction? Answer: Although this ordinary nature is posited based on both obstructions and both are eliminated on the first ground, the intention of the Mahāyāna is to take the cognitive obstruction as being named 'ordinary nature'. Furthermore, people of the two vehicles also sever afflictions; to show the distinction from them, only the cognitive [obstruction] is spoken of. The remaining nine obstructions are indeed posited solely based on that cognitive obstruction. Question: Are innate cognitive [obstructions] severed on the first ground? Answer: In truth, they can also be severed. Treatises and other texts speak of that which is severed earliest, calling it the severing of ordinary nature; in truth, the mind abiding in, emerging from, and so forth on the first ground can also sever that innate obstruction. Second is the obstruction of improper conduct. With defects in conduct and transgressions in the three karmas, it is called improper conduct. Because this can obstruct pure moral discipline, it is named an obstruction. It is an innate portion of the cognitive obstruction, and upon entering the second ground, it can be permanently severed. The obstructions severed in each of the subsequent grounds are, one by one, an innate portion of the cognitive obstruction. Third is the obstruction of dark dullness. It causes one to forget and lose the dharmas cultivated through the three wisdoms, and hence is called dark dullness. Furthermore, because it can obstruct superior concentration, dhāraṇī, and the three wisdoms generated by superior concentration and so forth, it is named an obstruction. Upon entering the third ground, one is able to abandon it. Fourth is the obstruction of active manifestations of subtle afflictions. Because it is of the lowest grade, not taken as an object by deliberate attention, and accompanies active manifestation from afar, it is called subtle. Because this can obstruct the aids to bodhi, it is designated as an obstruction. These are the view of selfhood and so forth among the cognitive obstructions of the sixth consciousness. Because this view of selfhood formerly arose spontaneously in tandem with the view of selfhood of the afflictions, this view is now given the name 'affliction', though in truth it is not an affliction. Upon entering the fourth ground, one can eliminate this. Fifth is the obstruction of entering parinirvāṇa in the lower vehicle. The two vehicles are called the lower; the bodhisattva resembles them in delighting in the bliss of nirvāṇa and reviling the suffering of saṃsāra, and hence it is called entering parinirvāṇa in the lower vehicle. Because this can obstruct the path of non-differentiation between saṃsāra and nirvāṇa, it is named an obstruction. Only upon entering the fifth ground can one eliminate it. Sixth is the obstruction of active manifestations of coarse characteristics. Grasping cessation and the path as pure, and suffering and origination as defiled, these two grasping minds are coarser than in subsequent grounds and have arisen without yet subsiding, which is called the coarse active manifestation. Because this can obstruct the path of non-defilement and non-purity, it is named an obstruction. Upon entering the sixth ground, one can eliminate it. Seventh is the obstruction of active manifestations of subtle characteristics. In contemplating the twelve links of dependent origination, one still sees subtle arising and ceasing. The characteristics of subtle arising and ceasing have not yet subsided, which is called the subtle active manifestation. Because this can obstruct the wondrous signless path of the seventh ground, it is named an obstruction. Only upon entering the seventh ground can it be eliminated. Eighth is the obstruction of exerting preparatory application in the signless. Characteristics such as arising and ceasing do not apply to the mind, which is called signless. The signless wisdom cannot yet function freely and spontaneously, but can only arise through preparatory application; this is called exerting preparatory application. Because this preparatory application obstructs the path of effortless action on the eighth ground, it receives the name of obstruction. Having entered the eighth ground, one can permanently eradicate it. Ninth is the obstruction of disinclination to act for the benefit of others. Being able to rescue sentient beings from suffering and obtain joy is called benefiting others. Now, seeking one's own benefit and taking no delight in guiding others is called being disinclined to act for the benefit of others. Because this can obstruct the four unimpeded understandings on the ninth ground, it is named an obstruction. Only after entering the ninth ground can it be eliminated. Tenth is the obstruction of not yet having attained mastery over all dharmas. The various concentrations, dhāraṇīs, supernormal powers, activities, various merits, and so forth are all called dharmas. These dharmas are not one, and hence are called 'all'. Being unable to exercise full mastery over these dharmas is called not yet having attained mastery. Because this can obstruct the great wisdom of dharmas and so forth on the tenth ground, it is called an obstruction. Only after entering the tenth ground can one eliminate it entirely. Although the above contains many different approaches, it collectively concludes the first part: explaining the causal stage.