大乘起信論廣釋卷第三．四．五 4.4

4.4

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.