大乘入道次第 1.66

1.66

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.