[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) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 3.13 # 華嚴一乘教義分齊章 3.13 華嚴一乘教義分齊章 3.13 - **Language:** Classical Chinese ### [3.13](https://indike.org/pramana/in.bauddha.taisho.1866.3.13) 問：「何故前愚法二乘無頓出離，此中有耶？」答：「為顯前劣故此超過。愚法二乘無此勝智，顯彼教劣，方便漸引，起彼勝欲，令捨小從大，故作此說。其論末那惑滅，小乘無者，唯準此知。此謂二乘斷煩惱障，其所知障，諸趣寂者，入無餘時一時皆斷，唯此非擇滅也。其餘一切有斷不斷，慧解脫人不斷，俱解脫人分有所斷，謂八解脫障不染無知，修八勝解所對治故，如《瑜伽》說。又諸解脫由所知障解脫所顯，由聲聞及緣覺等於所知障心得解脫故。當知此始教，為引愚法漸向大故，安立此教，深勝於彼，故所知障亦許分斷。然上所斷不同愚法，以彼唯斷煩惱得故。此即不爾，斷種子故，直進菩薩斷惑者二障俱斷。又煩惱障中，不同二乘約界分品，但於二障分別起者，地前伏現行。初地真見道時，一剎那中頓斷彼種。其俱生中煩惱障，初地已去自在能斷，留故不斷。何以故？潤生攝化故、不墮二乘地故、為斷所知障故、為得大菩提故，是故《攝論》云『由留惑至惑盡，證佛一切智。』解云：惑盡者，是所知障盡。即由留煩惱障起勝行故，得至此位證佛果也。又梁《攝論》既云留種子，是故當知，煩惱障種至金剛位。其所知障行相細故，正障菩薩道，是故地地分斷，要至佛地方得總盡，由此即說二障修惑俱至佛地故。《對法論》云『又諸菩薩於十地修道位中唯修所知障對治道，非斷煩惱障。得菩提時頓斷煩惱障及所知障，頓成羅漢及如來故。其末那俱生行相細故，亦同前至佛地盡也。』」 > Question: 'Why is there no abrupt departure in the former Hīnayāna of those ignorant of the Dharma, whereas it exists here?' Answer: 'In order to reveal the inferiority of the former, this teaching surpasses it. The two vehicles ignorant of the Dharma lack this superior gnosis; to reveal that their teaching is inferior, they are gradually led by upāya, giving rise to their superior aspiration so that they discard the small and follow the great—hence this is stated. As for the extinction of the delusions of manas, which does not exist in Hīnayāna treatises, it should be understood solely in light of this. This refers to the two vehicles abandoning the afflictive obscuration. As for the cognitive obscuration, those who tend toward quiescence abandon it all at once when entering \[nirvāṇa\] without remainder, and only this is non-analytical cessation. As for all the others, some abandon it and some do not: persons liberated through wisdom do not abandon it, while persons liberated in both respects abandon a portion—namely, the non-defiled ignorance that obstructs the eight liberations, because it is the antidote cultivated through the eight masteries, as explained in the \*Yogācārabhūmi\*. Moreover, the liberations are manifested through liberation from the cognitive obscuration, because śrāvakas, pratyekabuddhas, and others attain liberation of mind regarding the cognitive obscuration. One should know that this initial teaching, in order to guide those ignorant of the Dharma gradually toward the Mahāyāna, establishes this teaching as profounder and superior to that; hence it also admits a partial abandonment of the cognitive obscuration. However, what is abandoned above is not the same as in \[the teaching for\] those ignorant of the Dharma, because they abandon only through acquiring \[the non-acquisition of\] afflictions. Here it is not so, because seeds are abandoned. When a direct-progressing bodhisattva abandons delusions, both obscurations are abandoned together. Furthermore, within the afflictive obscuration, unlike the two vehicles who divide grades according to realms, with regard to what arises through discrimination in both obscurations, the active occurrences are suppressed before the stages. At the time of the true path of seeing on the first stage, their seeds are abruptly abandoned in a single instant. As for the innate afflictive obscurations, from the first stage onward one is freely able to abandon them, but retains them and does not abandon them. Why? In order to moisten rebirth to gather and transform \[beings\], in order not to fall into the stages of the two vehicles, in order to abandon the cognitive obscuration, and in order to attain great bodhi. Therefore the \*Mahāyānasaṃgraha\* says: 'By retaining delusions until delusions are exhausted, one realizes the all-inclusive gnosis of a buddha.' The explanation says: 'delusions are exhausted' means that the cognitive obscuration is exhausted. Precisely by retaining the afflictive obscuration to give rise to superior practices, one is able to arrive at this stage and realize the buddha fruit. Furthermore, since the Liang \*Mahāyānasaṃgraha\* states that seeds are retained, one should therefore know that the seeds of the afflictive obscuration reach the vajropama stage. Because the cognitive obscuration's active aspect is subtle, it directly obstructs the bodhisattva path; therefore, it is abandoned stage by stage in portions, and only upon reaching the buddha stage is it finally completely exhausted. Because of this, it is said that the cultivating delusions of both obscurations both reach the buddha stage. The \*Abhidharmasamuccayavyākhyā\* says: 'Furthermore, all bodhisattvas in the position of the path of cultivation across the ten stages cultivate only the path of the antidote to the cognitive obscuration, and do not abandon the afflictive obscuration. When attaining bodhi, they abruptly abandon the afflictive obscuration and the cognitive obscuration, abruptly becoming arhats and Tathāgatas.' Because the innate \[afflictions\] of manas are subtle in their active aspect, they likewise reach the buddha stage to be exhausted, as above. > — English (machine translation) (machine translation) - [Previous: 3.12](https://indike.org/pramana/in.bauddha.taisho.1866.3.12) - [Next: 3.14](https://indike.org/pramana/in.bauddha.taisho.1866.3.14) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1866.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.3.13) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.10.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.3.13](https://indike.org/pramana/in.bauddha.taisho.1866.3.13) · Pramāṇa