大乘起信論廣釋卷第三．四．五 4.4

4.4

論。云何為六至遠離故　釋曰。次釋六染。即分為六。此執相應即是意識。亦六麁中執取計名四相義中麁執著相。見愛煩惱所增長故。我我所等麁執相應望污淨心故。名執相應染。此即辨障下顯對治。若二乘人至無學位斷見修惑能離此染菩薩入住信相成就無有退失。名信相應。故十地論及無著論皆說地前名信行地。得人空門見愛煩惱不得現行。故遠非約隨眠種未亡故。此位何不斷惑種耶。有義。地前道力劣故。現惑當起。況能斷種。若至初地得無漏道。方斷分別煩惱障種。留俱生種助行受生。至成佛時方永斷故。所知種現地地斷伏。至佛地時方永斷盡。是故地前不斷惑種。有義。此說理未圓明。但順法相大乘義故。信位菩薩能得佛身。八相成道。化眾生事。亦能少分見生空理。如何不能斷惑種耶。能起勝道永斷煩惱。恐妨行願故留惑種。故梁攝論依此說云。若不斷上心不異凡夫。不留種子不異二乘。為利自他故留惑種。又不怖惑。知是真如隨緣變化不異真故。以煩惱為道場知如變空故。弟子眾塵勞隨意所持故。若至地上但斷智障。於煩惱障不復更留。不分見修種現俱斷。以無力能無所用故。助行受生非要此故。若殘習氣。成佛方斷。是故彌勒問經中說。一切煩惱障利生行故。於見道中一切俱斷末那煩惱。亦初地即以願力勝故不墮二乘地。又非但斷四住地惑。亦能分斷無明住地。故下論說。不了一法界義者。從信相應地觀察學斷。今此但顯麁執染也。

Treatise: "What are the six? […] because of being far removed." / Commentary: Next is the explanation of the six defilements, divided into six parts. This "defilement associated with grasping" is phenomenal consciousness. It is also the grasping and attachment to names among the six coarse marks, and the coarse clinging mark within the four characteristics. Because it is augmented by the afflictions of view and attachment, the coarse grasping associated with "I" and "mine" defiles the pure mind; hence it is called the defilement associated with grasping. This defines the obstruction, while below reveals its antidote. If people of the two vehicles reach the stage of non-learning, they sever the afflictions of view and cultivation and can leave this defilement behind. Bodhisattvas, upon entering the stage of abiding, have their faith-marks perfected without retrogressing, which is called "associated with faith." Thus the *Daśabhūmika-śāstra* and Asanga's treatise both state that prior to the stages is the stage of the practice of faith; having attained the gateway of the emptiness of persons, the afflictions of view and attachment cannot manifest, and thus they are "far removed," not that the latent seeds have been eradicated. Why is it that at this stage the seeds of delusion are not severed? One opinion states: because the power of the path prior to the bhūmis is inferior, manifest delusions will still arise, much less can the seeds be severed. Only when reaching the first bhūmi and attaining the uncontaminated path does one sever the seeds of the discriminative affliction-obstruction, retaining the co-arising seeds to assist practice and take birth, permanently severing them only upon attaining buddhahood; the seeds and manifestations of the cognitive obstruction are severed and suppressed bhūmi by bhūmi, being completely and permanently severed only at the stage of buddhahood. For this reason, seeds of delusion are not severed prior to the bhūmis. Another opinion states: this explanation is not yet completely luminous, merely conforming to the sense of the Faxiang Mahāyāna. If bodhisattvas at the stage of faith can attain the buddha-body, accomplish the path through the eight marks, and perform the deeds of transforming sentient beings, and can also partially see the principle of the emptiness of sentient beings, how could they be unable to sever the seeds of delusion? They are able to generate the superior path to permanently sever afflictions, but fearing it would hinder their practices and vows, they retain the seeds of delusion. Thus the Liang *Mahāyānasaṃgraha* relies on this to say: "If one does not sever the active mind, one does not differ from ordinary beings; if one does not retain the seeds, one does not differ from the two vehicles." For the benefit of self and others, they retain the seeds of delusion. Furthermore, they do not fear delusion, knowing that it is tathatā transforming according to conditions, not different from truth; by taking afflictions as the place of enlightenment, they know that suchness transforms into emptiness, and the defilements of disciples are maintained at will. If they reach the bhūmis, they only sever the cognitive obstruction and no longer retain the affliction-obstruction; without distinguishing between view and cultivation, both seeds and manifestations are severed together, because having no efficacy, there is no use for them, and assisting practice to take birth does not require this. Remaining latent impressions are severed only upon buddhahood. Therefore, it is said in the *Maitreya-paripṛcchā-sūtra* that because all affliction-obstructions benefit the conduct of living beings, in the path of seeing all are severed together; the manas afflictions are also [severed] in the first bhūmi, not falling into the stage of the two vehicles through the power of vows. Furthermore, not only do they sever the delusions of the four abodes, but they can also partially sever the abode ground of avidyā. Thus the treatise below states: "The meaning of not comprehending the one realm of phenomena is observed, practiced, and severed beginning from the stage associated with faith." Here it merely reveals the coarse defilement of grasping.