[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) › 3.15 # 華嚴一乘教義分齊章 3.15 華嚴一乘教義分齊章 3.15 - **Language:** Classical Chinese ### [3.15](https://indike.org/pramana/in.bauddha.taisho.1866.3.15) 問：「若爾，何故有處說七地已還起有漏心等耶？」答：「若約第六識中煩惱障為有漏者，彼既留惑，故即似有漏。若約所知障為有漏，即實有漏。此二通十地。若末那煩惱即實有漏，至於七地有無不定，以有時暫起有漏心故。餘義準知。又此教中惑滅智起分齊者，惑種在滅相時，智即在生相，同時相返，如昂即低、低即昂等。廣如《對法論》說。又此障法以依識無性故，即空無分別，是其障義。如《維摩經》云『五受陰洞達空無所起，是苦義。』今此障義亦準彼知之。若依終教，諸聲聞於煩惱障尚不能斷，但能折伏，何況能斷所知障？故《彌勒所問經論》云『一切聲聞辟支佛人，不能如實修四無量，不能究竟斷諸煩惱，但能折伏一切煩惱』等。《楞伽經》文亦如上說。」 > Question: 'If so, why is it said in some places that below the seventh stage one gives rise to defiled minds and so forth?' Answer: 'If one considers the afflictive obscuration in the sixth consciousness as defiled, since that is a retained delusion, it is merely seemingly defiled. If one considers the cognitive obscuration as defiled, then it is truly defiled. These two run through all ten stages. As for the afflictions of manas, they are truly defiled; up to the seventh stage their presence or absence is indefinite, because defiled minds occasionally arise temporarily. The remaining points may be understood accordingly. Furthermore, regarding the delimitation of the cessation of delusion and the arising of gnosis in this teaching: when the seed of delusion is in the phase of cessation, gnosis is in the phase of arising, being simultaneously opposite, like rising being lowering and lowering being rising. This is explained at length in the \*Abhidharmasamuccayavyākhyā\*. Moreover, because these obscuring phenomena lack intrinsic nature by virtue of relying on consciousness, being empty and devoid of discrimination is the meaning of their obstruction. As the \*Vimalakīrtinirdeśa\* says: "Penetrating the five appropriated aggregates as empty and without arising is the meaning of suffering." The meaning of obscuration here should also be understood in accordance with that. If one relies on the final teaching, the śrāvakas are not even able to abandon the afflictive obscuration, but can only suppress it, let alone be able to abandon the cognitive obscuration. Hence the commentary on the \*Maitreya-paripṛcchā-sūtra\* says: "All śrāvakas and pratyekabuddhas are unable to cultivate the four immeasurables as they truly are, and are unable to definitively abandon the afflictions, but can only suppress all afflictions," and so forth. The text of the \*Laṅkāvatāra-sūtra\* also speaks as above.' > — English (machine translation) (machine translation) - [Previous: 3.14](https://indike.org/pramana/in.bauddha.taisho.1866.3.14) - [Next: 3.16](https://indike.org/pramana/in.bauddha.taisho.1866.3.16) - [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.3.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.3.15](https://indike.org/pramana/in.bauddha.taisho.1866.3.15) · Pramāṇa