大乘入道次第 1.65

1.65

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.