華嚴一乘教義分齊章 3.14

3.14

問：「其二障修惑諸識相應，地上現行有何同異？」答：「其煩惱障內第六識惑既盡，盡故留彼，是故現種皆以智御，用成勝行，不起過患，猶如毒蛇以呪力御不令死，不起過患而成餘用。菩薩善巧留惑亦爾，故《攝論》云『如毒呪所害』等。是故當知，於彼煩惱或現或種皆得自在，其第七識煩惱性非潤生故非所留，行相細故。七地已還有時暫現，以觀智有間故。其所知障皆後地惑於前地起，或現或種，以地地分斷故。」

Question: 'Regarding the cultivating delusions of the two obscurations associated with the various consciousnesses, what similarities and differences are there in their active occurrences on the stages?' Answer: 'Within the afflictive obscuration, once the delusions of the sixth consciousness are exhausted—it is because they are exhausted that one retains them—therefore both their active occurrences and seeds are harnessed by gnosis, used to accomplish superior practices, and do not give rise to faults and perils. This is like a poisonous snake harnessed by the power of a mantra so that it is not killed, does not give rise to faults and perils, and accomplishes other functions. A bodhisattva's skillful retention of delusions is just like this. Hence the *Mahāyānasaṃgraha* says: "As harmed by the poison mantra," and so forth. Therefore, one should know that over those afflictions, whether active occurrences or seeds, one attains mastery in all respects. As for the afflictions of the seventh consciousness, because their nature does not moisten rebirth, they are not what is retained, and their active aspect is subtle. Below the seventh stage, they occasionally become active temporarily, because contemplative gnosis has interruptions. As for the cognitive obscuration, the delusions of subsequent stages arise on prior stages, whether as active occurrences or as seeds, because they are abandoned stage by stage in portions.'