大乘起信論廣釋卷第三．四．五 4.10

4.10

Treatise: "Not comprehending the one realm of phenomena […] because of leaving it ultimately behind." / Commentary: The explanation of the substance and marks of conditioned arising above is concluded. Below is a re-examination, within which there are three parts: first, distinguishing the avidyā above in terms of its antidotes; next, explaining the meaning of association; later, revealing that defilement and avidyā constitute the two obstructions. This is the first. Previously it was said that the mind is pure yet there is avidyā; wishing to reveal this mark, the subsequent text said: "Not comprehending the one realm of phenomena, the mind is unassociated," which explains the prior phrase "there is avidyā." Now, re-examining the coarse and subtle in terms of antidotes, it says: "The meaning of not comprehending the one realm of phenomena," etc. However, this avidyā has both coarse and subtle: that is, it is called inborn, acquired, and abode ground. The discriminative kind is attained through the path, while the co-arising kind is attained at birth. Both of these possess seeds and manifestations. If at the stage of the three grades of worthies one attains signless contemplation, one can also suppress the lower discriminative manifestations; hence it says: "at the stage associated with faith, one observes, practices, and severs." Entering the first bhūmi, one permanently severs the non-existent seeds; from this point onward, up to the tenth bhūmi, one gradually severs the co-arising kind, both seeds and manifestations; thus it says: "entering the ground of pure mind, one is able to leave it behind according to one's portion." The first bhūmi and above are collectively called the pure mind; each has what it abandons, hence it is called "according to one's portion." Reaching the buddha-ground, coarse and subtle seeds and habituations are completely eliminated without remainder, which is called "leaving it ultimately behind." Thus various sūtras and treatises divide the cognitive obstruction into eleven kinds, severed across eleven grounds. What is said here of "pure mind leaving it behind according to one's portion" means that the ten bhūmis each leave behind one obstruction; because the text is abbreviated, it is implicit in the words. Were it not so, avidyā would be of only one kind, so how could it be left behind according to one's portion across the ten bhūmis?