華嚴一乘教義分齊章 3.15

3.15

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.'