華嚴一乘教義分齊章 3.16

3.16

問：「此說何故與前教不同耶？」答：「彼為引二乘故，未深說故，是故以上就下說煩惱障同彼二乘，至佛地智方盡。又以下同上，亦許二乘全斷惑障，分斷所知障。今此就實，以愚法二乘無廣大心故，不究竟斷煩惱障。又亦可前約三乘中聲聞，此中約愚法，故不同也。其菩薩人於二障中不分俱生及分別，但有正使及習氣，地前伏使現，初地斷使種，地上除習氣，佛地究竟清淨。然彼地前三賢位中，初既不墮二乘地中，於煩惱障自在能斷，留故不斷，為除所知障等故。是故梁《攝論》云『十解已去得出世淨心。』又云『十解心已上名聖人，不墮二乘地故。』《仁王經》云『地前得人空而不取證』等。又《起信論》得少分見法身，作八相等，皆此義也。以此菩薩唯怖智障故，修唯識真如等觀，伏斷波障，然於煩惱障非但不怖，不修對治，亦乃故留，助成勝行。初地已上斷於所知障一分麁故，於煩惱障不復更留。是故二障不分見修，至初地時正使俱盡，故《彌勒所問經論》云『問曰：「若聲聞人先斷見道所斷煩惱，然後漸斷修道煩惱，何故菩薩不同聲聞？」答曰：「菩薩之人無量世來為諸眾生作利益事，後見真如甘露法界，觀彼一切諸眾生身，而實不異我所求處。是故菩薩見修道中，一切煩惱能障利益眾生行故，即見道中一切俱斷。」』此文為證。其末那煩惱亦初地斷麁，後除殘習，故無性《攝論》云『轉染污末那得平等性智。初現觀時，先已證得，修道位中轉復清淨。』解云：轉淨者，除習氣也，以正使先斷故。後但云轉淨，更不云斷也。若云此是入真見道時暫伏不起，非正斷者，即不得言轉復清淨，以總未斷，何名轉淨？若依始教，容如彼說，是故當知此教地上但除習氣故。《寶性論》云『不淨者，一切凡夫有煩惱障故；有垢者，以諸聲聞辟支佛等有智障故；有點者，以諸菩薩摩訶薩等依被二種習氣障故。』解云：論釋云地上名摩訶薩，故知但有習氣障也。此中習氣從斷正使種子無間方有習氣。何以故？未斷已前無微薄故，種斷無間方有微薄，故論說名無間生習氣。」

Question: 'Why does this explanation differ from the previous teaching?' Answer: 'Because that was to guide the two vehicles and had not yet spoken profoundly, therefore it accommodated the lower by means of the upper, stating that the afflictive obscuration is identical to that of the two vehicles and is only exhausted by gnosis at the buddha stage. Furthermore, it accommodated the upper by means of the lower, also conceding that the two vehicles completely abandon the afflictive obscuration and partially abandon the cognitive obscuration. Now, this [final teaching] proceeds according to the real: because the two vehicles ignorant of the Dharma lack a vast mind, they do not definitively abandon the afflictive obscuration. Alternatively, the former concerned the śrāvakas within the Three Vehicles, while here it concerns those ignorant of the Dharma, and therefore they differ. As for bodhisattvas, between the two obscurations they do not distinguish innate and discriminated, but only have the actual afflictions and the habit-energies: before the stages they suppress the active occurrences of the afflictions; on the first stage they abandon the seeds of the afflictions; on the stages they eliminate habit-energies; and on the buddha stage there is definitive purity. However, during the ranks of the three worthies before the stages, because at the outset they do not fall into the stages of the two vehicles, they are freely able to abandon the afflictive obscuration, but retain it and do not abandon it in order to eliminate the cognitive obscuration and so forth. Therefore the Liang *Mahāyānasaṃgraha* says: "From the ten understandings onward, one attains the supramundane pure mind." It also says: "From the mind of the ten understandings upward, one is called a noble one, because one does not fall into the stages of the two vehicles." The *Renwang jing* says: "Before the stages, one attains the emptiness of persons without realizing the fruition," and so forth. Furthermore, the *Awakening of Faith* says that one attains a partial seeing of the dharmakāya, manifests the eight aspects, and so forth—all have this meaning. Because this bodhisattva fears only the cognitive obscuration, they cultivate contemplations of consciousness-only, suchness, and so forth, suppressing and abandoning that obscuration. However, regarding the afflictive obscuration, not only do they not fear it or cultivate antidotes to it, they also intentionally retain it to assist in accomplishing superior practices. From the first stage onward, having abandoned a coarse portion of the cognitive obscuration, they no longer retain the afflictive obscuration. Therefore, the two obscurations are not divided into seeing and cultivation; upon reaching the first stage, the actual afflictions are all exhausted together. Hence the commentary on the *Maitreya-paripṛcchā-sūtra* says: "Question: 'If a śrāvaka first abandons the afflictions abandoned by the path of seeing, and only thereafter gradually abandons the afflictions of the path of cultivation, why does a bodhisattva not resemble a śrāvaka?' Answer: 'A bodhisattva, for immeasurable kalpas, has performed beneficial deeds for sentient beings. Later, seeing the nectar-realm of phenomena of suchness, they contemplate all those bodies of sentient beings as truly not different from the place of my own aspiration. Therefore, in the bodhisattva's paths of seeing and cultivation, because all afflictions can obstruct the practices that benefit sentient beings, they are all abandoned together right within the path of seeing.'" This text serves as proof. As for the afflictions of manas, their coarseness is also abandoned on the first stage, and residual habit-energies are eliminated later. Hence Asvabhāva's *Mahāyānasaṃgraha* says: "Transforming the defiled manas, one attains the gnosis of equality. At the time of initial direct realization, it has already been realized; in the position of the path of cultivation, it becomes increasingly purified." The explanation says: "becoming increasingly purified" means eliminating habit-energies, because the actual afflictions were already abandoned previously. Later it merely says "becomes increasingly purified," and no longer says "abandoned." If one were to say that this is merely a temporary suppression without arising upon entering the true path of seeing, and not genuine abandonment, then one could not say "becomes increasingly purified," for if they were not abandoned at all, how could it be called "becoming increasingly purified"? If one relies on the initial teaching, it allows for what was said there; therefore, one should know that in this teaching, only habit-energies are eliminated on the stages. The *Ratnagotravibhāga* says: "'Impure' means that all ordinary persons have the afflictive obscuration; 'having stains' means that all śrāvakas, pratyekabuddhas, and others have the cognitive obscuration; 'having spots' means that all bodhisattva-mahāsattvas and others are affected by the two kinds of habit-energy obscurations." The explanation says: the treatise's commentary states that those on the stages are called mahāsattvas, hence we know that they only have the obscuration of habit-energies. Here, habit-energy exists only uninterruptedly after the seeds of the actual afflictions are abandoned. Why? Because prior to abandonment there is no diminution; only uninterruptedly upon the abandonment of seeds is there diminution; therefore the treatise calls them "habit-energies arisen uninterruptedly."