金剛般若波羅蜜經 分十六 能淨業障分
持這部經的人，照理該得無邊功德，這一分卻說他「為人輕賤」——被人看不起、遭人毀辱。佛說，這不是持經沒用，恰恰是持經的力量在起作用：這個人本該因先世重罪墮入惡道，如今憑般若之力，把那應墮惡道的重業，轉成了現世一場輕賤來受過，重罪就此消了。古德管這叫「轉重令輕」。窺基還往深一層讀：罪從來不是身外擱著的一筆帳，是因愚癡、因那把心妄分成能取所取的分別才造下的——「罪從心生」；既從心生，智慧一起、分別一斷，也就「還從心滅」。所以淨業障不是去外面把罪一筆筆勾掉，是那能造罪的妄執遣盡了，業障自然就淨。要緊的是這一句：你以為要費盡氣力去消的那些罪，根子都在當下這念心；心轉了，罪也就無處安身了。至於持經的福有多大？佛說大到「具說則人聞狂亂」——不是這福可怕，是凡情那把小尺，量不動無量的果。
By rights, one who upholds this sūtra should gain boundless merit; yet this division says of him that he is 「為人輕賤」(despised by others)—looked down on, met with insult and slander. The Buddha says this is not a sign that upholding the sūtra is of no use; on the contrary, it is the very power of upholding the sūtra at work. This person, who by his grave transgressions in former lives ought to fall into the evil destinies, now, by the power of prajñā, has that grave karma which would have plunged him into the lower realms turned instead into a single bout of contempt to be undergone in this present life—and the grave transgression is thereby dissolved. The ancient masters call this 「轉重令輕」(turning the heavy into the light). Kuiji reads it a layer deeper: a sin is never an account set down outside the body; it is committed through delusion, through that discrimination which splits the mind falsely into a grasper and a grasped—「罪從心生」(sin arises from the mind). And since it arises from the mind, once wisdom rises and that discrimination is cut, it likewise 「還從心滅」(is extinguished back into the mind). So purifying karmic hindrances is not striking sins off, one by one, somewhere outside; it is that once the deluded clinging which can produce sin is dismissed entire, the karmic hindrance is of itself purified. This is the line that matters: the very sins you suppose you must spend all your strength to dissolve are rooted, every one, in this present mind; once the mind is turned, the sins have nowhere left to lodge. And how great is the merit of upholding the sūtra? The Buddha says it is so great that 「具說則人聞狂亂」(were it told in full, hearers would fall into wild confusion)—not that this merit is fearsome, but that the small measuring-rod of ordinary feeling cannot take the measure of a measureless fruit.
Shi Huijing · Zhiyue · jingang · Division 16 · The Power to Purify Karmic Hindrances · essence · Spring 2026
〔一〕受持讀誦而為人輕賤，先世罪業則為消滅
經曰：
「復次，須菩提！善男子、善女人受持、讀誦此經，若為人輕賤，是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。
「還有，須菩提！如果有善男子、善女人受持、讀誦這部經，卻反而被人輕視、看不起——這個人本來因為前世所造的罪業，應當墮入惡道；可是由於今生被人輕視，前世的那些罪業就此消除了，將來他必當證得無上正等正覺。
〔二〕往昔供養諸佛之福，不及末世持經之福
經曰：
「須菩提！我念過去無量阿僧祇劫，於然燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；若復有人，於後末世，能受持、讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分乃至算數、譬喻所不能及。
「須菩提！我回想過去無量無數的長劫之中，在然燈佛之前，曾經值遇八百四千萬億那由他那麼多的佛，對他們一一供養、承事，沒有空過任何一位。可是，如果有人在後來的末世，能夠受持、讀誦這部經，那他所得到的功德，拿我當年供養那麼多佛的功德來比，我那功德還比不上他的百分之一，乃至千萬億分之一；無論用甚麼數目去算、用甚麼譬喻去比，都比不上他持經的功德。
〔三〕福德之多不可思議，我若具說則人聞狂亂
經曰：
「須菩提！若善男子、善女人於後末世，有受持、讀誦此經所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。」
「須菩提！若有善男子、善女人在後來的末世，受持、讀誦這部經所得到的功德，我若把它原原本本說個盡——只怕有人聽了，心反而亂了，疑來疑去不肯相信。須菩提！你應當知道：這部經的義理是不可思議的，它所招感的果報，也同樣是不可思議的。」
〔1〕One who receives, keeps, and recites it yet is despised — and so his past sins are dissolved
The sūtra says:
「復次，須菩提！善男子、善女人受持、讀誦此經，若為人輕賤，是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。
"Furthermore, Subhūti! Suppose a good man or good woman receives, keeps, and recites this sūtra, yet is despised and looked down upon by others. By the sinful deeds done in former lives, this person ought to fall into evil destinies; but because he is despised by others in this present life, the sinful deeds of his former lives are thereby dissolved, and he will attain supreme, perfect awakening.
〔2〕The merit of past offerings to all the buddhas does not match the merit of keeping the sūtra in the latter age
The sūtra says:
「須菩提！我念過去無量阿僧祇劫，於然燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；若復有人，於後末世，能受持、讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分乃至算數、譬喻所不能及。
"Subhūti! I recall that through measureless, countless eons of the past, before Dīpaṃkara Buddha, I met buddhas numbering eight hundred and four thousand myriads of millions of nayutas, and I made offerings and served them all, letting none pass by in vain. Yet if there is a person in the latter age to come who can receive, keep, and recite this sūtra, then compared with the merit I gained by making offerings to all those buddhas, my merit would not reach a hundredth part of his, nor a thousandth-myriadth-millionth part — by no count of numbers and no simile could mine come up to the merit of his keeping the sūtra.
〔3〕The merit is so vast it is unthinkable; were I to tell it in full, those who heard would be driven to madness
The sūtra says:
「須菩提！若善男子、善女人於後末世，有受持、讀誦此經所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。」
"Subhūti! If I were to tell in full the merit gained by a good man or good woman who, in the latter age to come, receives, keeps, and recites this sūtra — only there might be those who, on hearing it, would have their minds thrown into turmoil, doubting back and forth and unable to believe. Subhūti! You should know that the meaning of this sūtra is unthinkable, and the fruit it brings about is likewise unthinkable."
Shi Huijing · Zhiyue · jingang · Division 16 · The Power to Purify Karmic Hindrances · vernacular · Spring 2026
此分無「即非」完式，所以這裡的唯識不是拿三性去拆一句話，而是看：持經何以能把先世重罪洗淨，唯識怎麼讀這「淨業障」。
本分的眼：持經反遭輕賤，重罪卻就此消了
到這一分，佛說了一件乍看奇怪的事：有善男子、善女人受持讀誦這部經，照前幾分所說本該得無邊功德，現在卻「為人輕賤」——被人看不起、遭人毀辱。古德都替讀者把這層疑點問了出來：持經明明功德無邊，怎麼反招來疾病、橫禍、打罵這些不如意？吉藏正是為釋這個疑，才點出本分的眼——這個人本來「先世罪業應墮惡道」，是憑持經之力，把應墮惡道的重業，轉成了現世「為人輕賤」的輕報來受，於是重罪就此消滅。智顗一句「先世重罪現在輕受……過去重罪即得消滅」，窺基一句「轉先重業現世為人輕毀，故應墮惡道之業竝即消滅」——三論、天台、唯識三家異流，到這裡同歸一義：轉重令輕，現世輕受。這就是「能淨業障」四個字的落處。
業障是甚麼：先世造下、應招惡道的那股力
古德判這一段，都把它收在「持經之業用」裡。世親的兩種漢譯，各以一首偈把末世持經的種種利益總括起來，本分正當其中「遠離諸障」「蠲除諸業障」這一條（一本作「及遠離諸障，復能速證法」，另一本作「蠲除諸業障，速獲智通性」，同一論的兩譯，名雖異而義是一）。無著則把它判作持經的第五種勝功德——「滅罪」。
那「業障」是甚麼？就是這個人先世所造、本來要招感惡道苦果的那股業力（經文異譯或作「罪業」、或作「不善業」、或作「不淨業」，所指是一）。唯識看業，從不把它當成身外的一筆帳；業是心、心所造作所熏成的種子，藏在第八識（阿賴耶識——攝藏一切業種、念念相續的根本識）裡，待緣現行招果。所以「淨業障」這件事，唯識讀來不是去外面把一筆罪一筆罪勾銷，而是這股藏在識裡的業力，在持經的修證之下被轉、被遣。
不定業可轉：為甚麼「應墮惡道」的重業能轉成「輕賤」
有人會問：業報不是定數嗎？應墮惡道，怎麼能改成只是被人輕賤？窺基在這裡讀得最細。他引唯識的論說，把業分作定與不定：有的業所招的「果」與「受報的時節」都還不定，這種一持經即可整個消去；有的業「果」雖定、「時節」不定，這種便由持經之力，把本該後世重受的，轉到現世來輕輕受過。所以「轉重令輕」不是業報律破了例、不是罪可以講情豁免，而是業本有定與不定的分位，持經之力恰在那「不定」的關節上，把重的轉成輕的。經文「為人輕賤」之所以正是「淨業障」的現場，道理就在這裡：那一場輕賤，就是應墮惡道的重業，被持經力擰小、提前、輕輕了結的樣子。吉藏所謂「金剛能摧諸患難」——能摧重罪患難的，是般若之力，不是受苦本身。
真滅罪：依無分別智證二空，二障都亡
事相上的「轉重令輕」之外，窺基更進一層，給出本分最深的唯識讀——他稱之為「真滅罪」。窺基的原話是：由聽聞、持誦此經，「依學無分別智證二空理，二障都亡盡，名真滅罪也」。這話要一字一字看。
無分別智，是不再把心分成「能取的我、所取的境」那種對待、如實照見諸法的智。二空，就是人無我、法無我這兩重無我（後一分「通達無我、法」說的正是此二空）。二障，是煩惱障（由執「我」而起、障解脫）和所知障（由執「法」而起、障遍知）。窺基說的「真滅罪」，是說：持經修慧、以無分別智證得二空，這兩重障就一齊亡盡——這才是罪的根斷了。
何以說這是「罪的根」？窺基緊接著一句：「由愚癡故，分別惡業罪生；若聽聞經，得智慧故，斷除分別，即是罪從心生，還從心滅也。」罪不是無端而有的——是因愚癡、因那把心妄分能所的分別，才造下惡業、才有罪。既然罪「從心生」，那麼智慧一起、分別一斷，罪也就「還從心滅」。這正是唯識「萬法唯識、業由心造」之旨在本分的現身：罪業由識的虛妄分別而生，也由識的轉依而滅。不是真有一筆實罪擱在那裡等人去消，而是那能造罪的妄執一旦遣盡，業障自然就淨了。
「淨業障」於是有了兩層：淺一層，是不定業上「轉重令輕」的現世輕受；深一層，是依無分別智斷二障、「罪從心生還從心滅」的轉依。這深的一層——轉捨識中虛妄分別所熏的染種、轉得二空所顯的真實——正是唯識說的轉依。前面「應無所住而生其心」是轉依施於「生心」處，後文「通達無我、法」是轉依施於「二空」處；本分則是轉依施於「業障之淨」處。同一把刀，落在不同的位上。
福多至狂：不可思議的果報，凡情比量不到
本分後半，佛換了一個說法來顯持經之福。他舉自己往昔在然燈佛前供養八百四千萬億那由他諸佛——極言供佛之多了，可是這樣大的福，「於我所供養諸佛功德，百分不及一」，還比不上末世一個持經人所得功德的百分之一。福多到甚麼地步？多到「我若具說者，或有人聞，心則狂亂，狐疑不信」。
古德解這「狂亂」，不作貶詞。世親判它是「狂心因」——是持經福報太多太勝，凡夫聽了承受不住才狂；無著也說這顯「福多」。為甚麼凡情承受不住？因為這福的「多」與「勝」，根本不是凡夫拿心去比量、去計算所能及的境界。世親一句點透：這是「非思量智境界」——不是思量計度之心所能到的。
用唯識的眼看，這正合得上。凡夫的心是有量的、是落在能所對待裡比這比那的比量心；持經所感的果報屬「不可思議」，恰恰是這種比量心搆不著的。所以「狂亂」不是這福有甚麼可怖，是凡情的小尺去量無量的果，尺先亂了。經末「是經義不可思議，果報亦不可思議」，正為此立——能淨業障、能感此福的，是般若之力與唯識所說的修證之果，本就不在凡情測度之內。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識從金剛經流出——賴耶、二障、轉依之說，自有其經源（解深密、瑜伽），般若另是一系；唯識只是讀它的一面鏡。而同一「持經淨罪」之旨，金剛經以經語（先世罪業則為消滅）說，唯識以論語（業由識變·二障·轉依·不定業之轉）說，兩相對照，其義益顯。三十頌說轉依、說二空遣二障、說「諸識轉變，分別所分別」，正是本分「罪從心生還從心滅」的論本；二十論明「萬法唯識、業亦唯識所變」；成唯識論說二障、業種與不定業之轉，即窺基讀本分所據的技術語。般若一系的心經說「能除一切苦」「無罣礙故無有恐怖」——持經淨業障、離惡道苦，與心經這「除苦、無罣礙」是同一離障之用。一句收束：金剛經以經語說的「先世罪業則為消滅」，成唯識論以「依無分別智證二空、二障都亡、罪從心生還從心滅」的技術語說的，是同一件事〔此一會通，釋慧鏡《從百法到金剛》（S5-P10）已明其旨〕。
This division has no full “is-not” form, so the Yogācāra here is not a matter of taking the three natures to dismantle a sentence, but of seeing: how upholding the sūtra can wash clean the grave sins of former lives, and how Yogācāra reads this “purifying of karmic hindrances.”
The Eye of the Division: Upholding the Sūtra Conversely Meets with Contempt, yet the Grave Sins Are Thereupon Wiped Away
By this division the Buddha says a thing that seems strange at first: there are good men and good women who receive, keep, read, and recite this sūtra, who by the previous divisions ought to attain boundless merit, and yet are now 「為人輕賤」 (“despised by others”) — looked down upon, slandered, and insulted. The ancient masters all raise this layer of doubt on the reader’s behalf: if upholding the sūtra has, plainly, boundless merit, why does it conversely call down illness, mishap, beating, and abuse — these untoward things? It is precisely to resolve this doubt that Jizang points out the eye of the division: this person was originally 「先世罪業應墮惡道」 (“by former-life sinful karma due to fall into the evil destinies”), and it is by the power of upholding the sūtra that the grave karma that should have made him fall into the evil destinies is turned into the light recompense of “being despised by others” in this present life — and so the grave sins are thereupon wiped away. Zhiyi’s line 「先世重罪現在輕受……過去重罪即得消滅」 (“the grave sins of former lives are lightly received in the present… the grave sins of the past are thereby wiped away”), and Kuiji’s line 「轉先重業現世為人輕毀，故應墮惡道之業竝即消滅」 (“the former grave karma is turned into being lightly slandered in this present life, and so the karma that should have fallen into the evil destinies is thereupon all wiped away”) — the three streams of the Three-Treatise, Tiantai, and Yogācāra schools converge here on one sense: turning the grave to make it light, lightly received in this present life. This is where the four words “the power to purify karmic hindrances” come down.
What the Karmic Hindrance Is: That Force, Sown in Former Lives, Due to Call Down the Evil Destinies
The ancient masters all gather this passage under “the karmic function of upholding the sūtra.” Vasubandhu’s two Chinese translations each sum up, in a verse, the manifold benefits of upholding the sūtra in the latter age, and this division falls just within the line 「遠離諸障」「蠲除諸業障」 (“far removed from all hindrances,” “the karmic hindrances all swept away”) (one witness reads 「及遠離諸障，復能速證法」, “and far removed from all hindrances, able too to swiftly realize the Dharma,” the other reads 「蠲除諸業障，速獲智通性」, “the karmic hindrances all swept away, swiftly gaining the nature of penetrating wisdom” — two translations of the same treatise, different in name but one in sense). Asaṅga judges it the fifth superior merit of upholding the sūtra — 「滅罪」 (“the extinguishing of sin”).
What, then, is the “karmic hindrance”? It is the force of karma this person sowed in former lives, which was originally to call down the suffering-fruit of the evil destinies (the alternate translations make it “sinful karma,” or “unwholesome karma,” or “impure karma” — the referent is one). Yogācāra, in viewing karma, never takes it as some ledger outside the body; karma is the seed perfumed by the deeds of mind and mental factors, stored within the eighth consciousness (the 阿賴耶識 ālaya-vijñāna — the root consciousness that gathers and stores all karmic seeds and continues thought-moment to thought-moment), awaiting a condition to become present and call down its fruit. So “purifying the karmic hindrance,” read in Yogācāra, is not going outside to cross off sin after sin, but this force of karma stored within consciousness being, under the realized practice of upholding the sūtra, turned and dispelled.
Indeterminate Karma Can Be Turned: Why the Grave Karma “Due to Fall into the Evil Destinies” Can Be Turned into “Being Despised”
Someone may ask: is karmic recompense not a fixed amount? If one is due to fall into the evil destinies, how can it be changed into merely being despised by others? Kuiji reads most finely here. He cites the Yogācāra treatise-teaching, dividing karma into the determinate and the indeterminate: some karma is such that both the “fruit” it calls down and the “time-period” of its recompense are still indeterminate, and this kind, upon upholding the sūtra, can be wiped out entire; some karma is such that the “fruit” is determinate but the “time-period” indeterminate, and this kind, by the power of upholding the sūtra, has what should have been gravely received in a later life turned into a light receiving in this present life. So “turning the grave to make it light” is not the law of karmic recompense breaking its rule, nor sin being pardoned by appeal to mercy, but karma having from the start the divisions of determinate and indeterminate, and the power of upholding the sūtra acting just upon that “indeterminate” joint, turning the grave into the light. The reason the sūtra’s “being despised by others” is precisely the scene of “purifying the karmic hindrance” is just here: that one round of contempt is the look of the grave karma due to fall into the evil destinies being, by the power of upholding the sūtra, wrung small, brought forward, and lightly concluded. Jizang’s 「金剛能摧諸患難」 (“the vajra can crush all calamities”) — what crushes the calamities of grave sin is the power of prajñā, not the suffering itself.
True Extinguishing of Sin: Relying on Non-Discriminating Wisdom to Realize the Two Emptinesses, with Both Hindrances Gone
Beyond the phenomenal “turning the grave to make it light,” Kuiji goes one layer deeper, giving the deepest Yogācāra reading of this division — he calls it 「真滅罪」 (“the true extinguishing of sin”). Kuiji’s own words are: by hearing, keeping, and reciting this sūtra, 「依學無分別智證二空理，二障都亡盡，名真滅罪也」 (“relying on the study of non-discriminating wisdom to realize the principle of the two emptinesses, with both hindrances utterly perished — this is called the true extinguishing of sin”). This must be read word by word.
無分別智 (non-discriminating wisdom) is the wisdom that no longer splits the mind into that duality of “a grasping self and a grasped object,” and illumines all dharmas as they truly are. 二空 (the two emptinesses) is the twofold no-self of no-self-in-person and no-self-in-dharma (the very two emptinesses that the next division’s “penetrating no-self and no-dharma” speaks of). 二障 (the two hindrances) is the affliction-hindrance (煩惱障 — arising from grasping a “self,” hindering liberation) and the cognitive-hindrance (所知障 — arising from grasping “dharmas,” hindering all-knowing). What Kuiji calls the “true extinguishing of sin” is this: to uphold the sūtra, cultivate wisdom, and with non-discriminating wisdom realize the two emptinesses — and these two hindrances are perished together. This is the cutting of the very root of sin.
Why is this “the root of sin”? Kuiji follows it at once with a line: 「由愚癡故，分別惡業罪生；若聽聞經，得智慧故，斷除分別，即是罪從心生，還從心滅也」 (“through delusion, the discriminated evil-karma sin arises; if one hears the sūtra and gains wisdom, cutting off discrimination — this is sin arising from the mind and returning to be extinguished by the mind”). Sin is not there for no reason — it is because of delusion, because of that discrimination which falsely splits the mind into grasper and grasped, that evil karma is committed and sin comes to be. Since sin “arises from the mind,” then once wisdom arises and discrimination is cut, sin too “returns to be extinguished by the mind.” This is precisely the appearance, in this division, of the Yogācāra purport “all dharmas are consciousness-only, karma is made by the mind”: sinful karma arises from the false discrimination of consciousness, and is also extinguished by the transformation of the basis of consciousness. It is not that there really is a solid sin set there waiting to be wiped off, but that once the false clinging which can commit sin is wholly dispelled, the karmic hindrance is of itself purified.
“Purifying the karmic hindrance” thus has two layers: the shallower, the light receiving in this present life of “turning the grave to make it light” upon indeterminate karma; the deeper, the transformation of the basis that, relying on non-discriminating wisdom, cuts off the two hindrances — “sin arising from the mind and returning to be extinguished by the mind.” This deeper layer — turning away the defiled seeds perfumed by the false discrimination within consciousness, and turning toward the reality disclosed by the two emptinesses — is precisely what Yogācāra calls 轉依 (the transformation of the basis). The earlier “one should give rise to that mind without abiding anywhere” is the transformation of the basis applied at “giving rise to mind”; the later “penetrating no-self and no-dharma” is the transformation of the basis applied at “the two emptinesses”; this division is the transformation of the basis applied at “the purifying of the karmic hindrance.” One and the same blade, falling on different places.
Blessing So Much It Maddens: an Inconceivable Recompense, Unreachable by the Ordinary Mind’s Reckoning
In the latter half of the division, the Buddha changes his manner of statement to disclose the blessing of upholding the sūtra. He raises his own past offering, before Dīpaṃkara Buddha, to eight hundred four thousand million nayutas of Buddhas — speaking of offering to Buddhas to the utmost — and yet so great a blessing, 「於我所供養諸佛功德，百分不及一」 (“of my merit in offering to those Buddhas, does not reach a hundredth part”): it still does not reach a hundredth part of the merit attained by a single sūtra-upholder of the latter age. To what degree is the blessing much? So much that 「我若具說者，或有人聞，心則狂亂，狐疑不信」 (“were I to state it in full, some who heard might have their minds maddened, doubting and not believing”).
The ancient masters interpret this “maddening” not as a term of disparagement. Vasubandhu judges it 「狂心因」 (“the cause of a maddened mind”) — it is because the blessing-recompense of upholding the sūtra is so much and so superior that the ordinary person, hearing it, cannot bear it and so is maddened; Asaṅga too says it discloses “much blessing.” Why can the ordinary mind not bear it? Because the “much” and the “superior” of this blessing are simply not a realm the ordinary person’s mind can reach by reckoning and calculation. Vasubandhu says it in a phrase: this is 「非思量智境界」 (“not the realm of reckoning wisdom”) — not what the reckoning, calculating mind can reach.
To the Yogācāra eye, this fits exactly. The ordinary person’s mind is a measured mind, a reckoning mind that falls within the duality of grasper and grasped and compares this against that; the recompense that upholding the sūtra calls forth belongs to the “inconceivable,” precisely what this reckoning mind cannot lay hold of. So the “maddening” is not that this blessing has anything dreadful about it, but that the small measuring-stick of the ordinary mind goes to measure a measureless fruit, and the stick is thrown into disorder first. The sūtra’s close, 「是經義不可思議，果報亦不可思議」 (“the meaning of this sūtra is inconceivable, and the recompense too is inconceivable”), is set just for this — what can purify the karmic hindrance and call forth this blessing is the power of prajñā and the fruit of realized practice that Yogācāra speaks of, which is from the start beyond the ordinary mind’s gauging.
Yogācāra as Mirror: One and the Same Reality, in the Sūtra’s Words and the Treatise’s Words
To read this division with Yogācāra as a mirror is not to say Yogācāra flows out of the Diamond Sūtra — the doctrines of the 賴耶, the two hindrances, and the transformation of the basis have their own scriptural sources (the Saṃdhinirmocana, the Yogācārabhūmi); prajñā is another lineage; Yogācāra is only one mirror for reading it. Rather, it is one and the same purport — “upholding the sūtra purifies sin” — which the Diamond Sūtra states in the sūtra’s words (the sins of former lives are then wiped away), and which Yogācāra states in the treatise’s words (karma is transformed by consciousness · the two hindrances · the transformation of the basis · the turning of indeterminate karma); set side by side, the sense of each shows the clearer. The Thirty Verses speak of the transformation of the basis, of the two emptinesses dispelling the two hindrances, and of 「諸識轉變，分別所分別」 (“the consciousnesses transform, the discriminator and the discriminated”) — the very treatise-text for this division’s “sin arises from the mind and returns to be extinguished by the mind”; the Twenty Verses clarify “all dharmas are consciousness-only, karma too is transformed by consciousness-only”; the Cheng weishi lun speaks of the two hindrances, karmic seeds, and the turning of indeterminate karma — the technical words on which Kuiji’s reading of this division relies. And in the prajñā lineage itself, the Heart Sūtra says 「能除一切苦」 (“able to remove all suffering”) and 「無罣礙故無有恐怖」 (“because there is no obstruction, there is no fear”) — upholding the sūtra to purify the karmic hindrance and leave the suffering of the evil destinies is one and the same hindrance-removing function as the Heart Sūtra’s “removing suffering, no obstruction.” To close in a line: what the Diamond Sūtra states in the sūtra’s words as “the sins of former lives are then wiped away,” the Cheng weishi lun states in the technical words “relying on non-discriminating wisdom to realize the two emptinesses, with both hindrances gone, sin arising from the mind and returning to be extinguished by the mind” — and it is one and the same matter 〔this reconciliation Shi Huijing has already clarified in purport in From the Hundred Dharmas to the Diamond (S5-P10)〕.
Shi Huijing · Zhiyue · jingang · Division 16 · The Power to Purify Karmic Hindrances · exposition · Spring 2026
考據Apparatus
一、科判定位（淨業障 · 古德加重）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分十六 能淨業障分 |
| 釋慧鏡 §17 二分 | 前半（眾生空·破四相·煩惱障；持經淨業障·近前半之末） |
| 道安 三分 | 正宗分 · 校量持經功德之續（持經滅罪·現世輕受） |
| 無著十八住 T1510 | 攝於「離闕少智資糧」段之與法相應五種勝功德之第五「滅罪」（一如來憶念親近·二攝福德·三讚歎法及修行·四天等供養·五滅罪 [0763b07–b09]；「何者滅罪？如經『彼若為人輕賤，甚輕賤』乃至『當得菩提』等故……顯示罪滅故」[0763c02–c06]；十八住列 [0757b06–b14]） |
| 世親 修行業用 T1511/T1513 | 「修行業用」三行偈之「遠離諸障／蠲除諸業障」一業（T1511 0790a21–a26 三行偈「受持真妙法……及遠離諸障，復能速證法」／T1513 0880b12–b17 頌「若但持正法，所依處成器，蠲除諸業障，速獲智通性」） |
| 吉藏（三論）T1699 | 「『若為人輕賤』下，此是第四重歎人」[0117c03]；「上就得門歎，今就離門歎……持經離於惡道，此即是金剛能摧諸患難」[0117c04–c06] |
| 智顗（天台）T1698 | 「第五、轉障。本有重障，習學般若，先世重罪現在輕受……過去重罪即得消滅」[0081a21–a23]（甲本作「轉障為輕也」） |
| 窺基（唯識）T1700 | 依世親判「第四轉障」（六業之四「示現遠離一切諸障故，謂轉障」[0142c19–c20]／[0143b05]）；依無著判「第五滅罪」（「無著云，此為第五滅罪」[0143b19–b20]）;唯識讀「依學無分別智證二空理，二障都亡盡，名真滅罪」[0143b23–b24] |
淨業障義：此分承前持經較量（分十五），轉言持經之離障——受持讀誦此經而「為人輕賤」者，其先世應墮惡道之重罪，以今世輕賤（輕受）故消滅，當得菩提。古德三家俱判此為「轉重令輕·現世輕受」：本應墮惡道之重業，因持經力轉為現世「為人輕賤」之輕報而消（吉藏「先世罪業應墮八難，以持經力故現世輕受」[0117c09–c10]；智顗「先世重罪現在輕受……過去重罪即得消滅」[0081a22–a23]；窺基「轉先重業現世為人輕毀，故應墮惡道之業竝即消滅」[0143b12–b13]，見目四）。世親（二譯）以「修行業用」偈統攝持經之諸業，本分當其中「遠離諸障／蠲除諸業障」一業（T1511 0790a24／T1513 0880b15）。窺基復進唯識讀：「真滅罪」者非僅事相之轉，乃依無分別智證二空、二障亡盡——「罪從心生，還從心滅」（[0143b23–b27]，見目四）。本分無「即非」完式（即非式在前後諸分），其唯識義在「淨業障↔轉依·二障亡」（見目三）。
二、異譯對勘（六漢譯 · 淨業障一段）
要句：受持讀誦此經為人輕賤 / 先世罪業應墮惡道 / 今世輕賤故先世罪業消滅 / 當得菩提 / 然燈佛前供養諸佛之福不及持經 / 福多若具說則狂亂 / 是經義不可思議果報亦不可思議
| 版本 | 淨業障一段（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 「復次，須菩提！善男子、善女人受持、讀誦此經，若為人輕賤，是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。「須菩提！我念過去無量阿僧祇劫，於然燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；若復有人，於後末世，能受持、讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分乃至算數、譬喻所不能及。「須菩提！若善男子、善女人於後末世，有受持、讀誦此經所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。」 | 0750c24–0751a07 |
| 菩提流支 T236 | 「復次，須菩提！若善男子、善女人，受持讀誦此經，為人輕賤。何以故？是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。「須菩提！我念過去無量阿僧祇阿僧祇劫，於燃燈佛前，得值八十四億那由他百千萬諸佛，我皆親承供養，無空過者……若復有人，於後世末世，能受持讀誦修行此經……我所供養諸佛功德，於彼百分不及一……「須菩提！若有善男子、善女人，於後世末世，有受持讀誦修行此經，所得功德，若我具說者，或有人聞，心則狂亂，疑惑不信。須菩提！當知是法門不可思議，果報亦不可思議。」 | 0755a14–a28 |
| 真諦 T237 | 「須菩提！若有善男子、善女人，受持讀誦教他修行，正說如是等經。此人現身受輕賤等。過去世中所造惡業，應感生後惡道果報。以於現身受輕苦故，先世罪業及苦果報，則為消滅，當得阿耨多羅三藐三菩提。「須菩提！我憶往昔無數無量過於算數大劫，過去然燈如來阿羅訶三藐三佛陀後八萬四千百千俱胝諸佛如來已成佛竟，我皆承事供養恭敬，無空過者……此人所生福德之聚，以我往昔承事供養諸佛如來所得功德，比此功德，百分不及一……所得功德，我若具說……爾所福聚，或心迷亂及以顛狂。復次，須菩提！如是經典不可思議，若人修行及得果報，亦不可思議。」 | 0764b19–c08 |
| 達摩笈多 T238 | 「若彼，善實！善家子，若善家女，若此如是色類經，受當、持當、讀當、誦當，為他等及分別廣說當，彼輕賤有當極輕賤。彼何所因？所有彼眾生，前生不善業作已，惡趣轉墮；所有現如是法中，輕賤盡當，佛菩提得當。「彼何所因？念知我，善實！過去世不可數，劫不可數，過燈作如來、應、正遍知，他他過四八十佛俱致那由多百千有，若我親承供養……此前福聚，百上亦數不及……「若復，善實！彼等善家子、善家女……福聚取當，猛眾生順到，心亂到。雖然復次時，善實！不可思、不可稱，法本如來說，彼不可思，如是果報觀察應。」 | 0769b26–0769c15 |
| 玄奘 T220⑨ | 「復次，善現！若善男子或善女人於此經典受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，若遭輕毀、極遭輕毀。所以者何？善現！是諸有情宿生所造諸不淨業應感惡趣，以現法中遭輕毀故，宿生所造諸不淨業皆悉消盡，當得無上正等菩提。何以故？善現！我憶過去於無數劫復過無數，於然燈如來、應、正等覺先復過先，曾值八十四俱胝那庾多百千諸佛我皆承事……我先福聚於此福聚，百分計之所不能及……善現！我若具說……所生福聚……有諸有情則便迷悶心惑狂亂。是故，善現！如來宣說如是法門不可思議、不可稱量，應當希冀不可思議所感異熟。」 | 0983b08–b30 |
| 義淨 T239 | 「妙生！若有善男子、善女人，於此經典受持讀誦演說之時，或為人輕辱。何以故？妙生！當知是人於前世中造諸惡業，應墮惡道，由於現在得遭輕辱，此為善事，能盡惡業，速至菩提故。「妙生！我憶過去過無數劫，在然燈佛先，得值八十四億那庾多佛，悉皆供養承事，無違背者。若復有人，於後五百歲正法滅時，能於此經受持讀誦……以前功德比此功德，百分不及一……妙生！我若具說受持讀誦此經功德，或有人聞，心則狂亂，疑惑不信。妙生！當知是經不可思議，其受持者，應當希望不可思議所生福聚。」 | 0774a01–a14 |
異文所繫：
- 「為人輕賤／輕毀／輕辱」：羅什、流支作「輕賤」；笈多作「輕賤有當極輕賤」（梵序直譯之重言）
[0769b28–b29]；玄奘作「輕毀、極遭輕毀」（重言）[0983b10]；義淨作「輕辱」[0774a02]；真諦作「現身受輕賤等」「現身受輕苦」[0764b20·b22]。輕賤／輕毀／輕辱之異，皆指持經者所遭之毀辱境（梵 paribhūta／avamāna 之類，無徵從闕梵讀），即「轉重令輕」之輕報所在。 - 「先世罪業／不善業／惡業」應墮「惡道／惡趣」：羅什、流支、真諦作「罪業／惡業」「應墮惡道／應感惡道果報」；笈多作「前生不善業作已，惡趣轉墮」
[0769b29–b30]；玄奘作「宿生所造諸不淨業應感惡趣」[0983b11]。罪業／不善業／不淨業之異，繫於 karmāvaraṇa（業障）一語之漢譯取捨——此即「能淨業障」之「業障」所指（見目五）。 - 「消滅／消盡／盡」：羅什、流支、真諦作「則為消滅」；玄奘作「皆悉消盡」
[0983b12–b13]；義淨作「能盡惡業」[0774a04]；笈多作「輕賤盡當」[0769b30–c01]。皆言業障之盡（淨）——即本分之眼「能淨業障」。 - 義淨獨出「此為善事」：義淨於「由於現在得遭輕辱」下，獨增「此為善事，能盡惡業，速至菩提故」一句
[0774a04–a05]，餘五本無。世親義淨譯論（T1513）於此自註其所本：「言此為善事者，謂遭輕辱時，顯被辱之人有福德性故，言此為善事〔義淨自註：自古翻譯皆無此語，由梵本中字隱密故〕」[0880c01–c03]（見目四）——此「字隱密」之異文，繫於梵本一語之顯隱，義淨據其所傳梵本補出，自標舊譯所無。 - 然燈佛前供養諸佛之數：羅什作「八百四千萬億那由他諸佛」
[0750c28–c29]；流支「八十四億那由他百千萬諸佛」[0755a19–a20]；真諦「後八萬四千百千俱胝諸佛如來」[0764b25–b26]；笈多「四八十佛俱致那由多百千」[0769c03–c04]；玄奘「八十四俱胝那庾多百千諸佛」[0983b15–b16]；義淨「八十四億那庾多佛」[0774a06]。數詞繁簡之異（八百四千萬億／八十四億／八十四俱胝），梵數大數之漢譯不一，所顯一也——往昔供佛之福，不及末世持經之福。 - 「狂亂」之果：羅什、流支、義淨作「心則狂亂，狐疑／疑惑不信」；真諦作「心迷亂及以顛狂」
[0764c06]；笈多作「心亂到」[0769c14]；玄奘作「迷悶心惑狂亂」[0983b26–b27]。皆狀「福聚過大，凡情聞之則狂」——世親判此為「狂心因」（持經福報之多·勝二性非凡情所測，見目四）。
三、即非・三性（眼 · 無即非完式 · 標其唯識義）
本分無「X／即非X／是名X」之即非完式（即非密集在分十三·分十四；前後諸分散現）；其唯識義不在即非式，而在「能淨業障」之轉依讀——持經之力轉先世重業而淨業障，唯識讀為「依無分別智證二空、二障亡盡」之轉依。
淨業障↔轉依（二障亡）：窺基逕以唯識讀「真滅罪」——
- 「罪業／業障」即遍計所執之所招：分別惡業由愚癡（遍計妄執）而生（窺基：「由愚癡故，分別惡業罪生」
[0143b25]）。 - 「消滅／淨」即遣遍計、證二空：「依學無分別智證二空理，二障都亡盡，名真滅罪也」
[0143b23–b24]；「得智慧故，斷除分別，即是罪從心生，還從心滅也」[0143b25–b27]。 - 圓成一支於本分隱攝：罪業本無自性（依他幻有之業相，緣生緣滅），由證二空（圓成真實）而「罪從心滅」——非有實罪可滅，乃妄執既遣、業障自淨。
轉依之眼：「能淨業障」於唯識讀為轉依之一面——轉「依識所執之分別惡業」（煩惱·所知二障）而依「無分別智所證之二空」，故「二障都亡盡」。此與分十「應無所住而生其心」之轉依、分十七「通達無我法」之二空同一轉依之施，唯本分施於「業障之淨」位。其「罪從心生還從心滅」一語，即「萬法唯識·業由心造心滅」之經位對應（見目七）。即非映三性之讀，見釋慧鏡《即非三段式映射唯識三性》（S5-P01）；無住生心↔轉依之讀，見《應無所住而生其心》（S5-P06）；本分為轉依於「淨業障」位之一施，雖無即非完式，其「轉障·二障亡」即三性轉依之事。
四、諸家異釋（古德 · 淨業障·轉障·真滅罪 · 加重）
核心 加重 ——世親（二譯）「修行業用」偈之「遠離諸障／蠲除諸業障」一業 ＋ 窺基唯識「真滅罪」（二空·二障亡·罪從心生還從心滅）： 世親以「修行業用」偈統攝末世持經之諸業，本分當「遠離諸障」一業；窺基依世親判「轉障」、依無著判「滅罪」，更進唯識讀為「依無分別智證二空、二障亡盡」之真滅罪。古德三家俱以「轉重令輕·現世輕受」釋業障之消。
世親 T1511（菩提流支譯） 修行業用 三行偈 [0790a21–a26]：
「非餘者境界，唯依大人說，及希聞信法，滿足無上界。受持真妙法，尊重身得福，及遠離諸障，復能速證法。成種種勢力，得大妙果報，如是等勝業，於法修行知。」
本分當其中「及遠離諸障，復能速證法」[0790a24]一業。逐項錨經 [0790b16–b25]：「受持讀誦此經為人輕賤者，示現遠離一切諸障故。何故為人輕賤而離諸障？以有大功德故。如經『是人先世罪業則為消滅』故」[0790b16–b19]；「於然燈佛前供養諸佛功德，於後末世受持此法門功德福多於彼者，此示速證菩提法故，以多福德莊嚴速疾滿足故」[0790b19–b21]；「狂亂」者「以彼果報不可思議甚為勝妙，示非思量智境界故」[0790b28–b29]。
世親 T1513（義淨譯） 修行業用 頌 [0880b12–b17]：
「非境性獨性，能依是大人，及難可得聞，無上因增長。若但持正法，所依處成器，蠲除諸業障，速獲智通性。世妙事圓滿，異熟極尊貴，於此法修行，應知獲斯業。」
本分當其中「蠲除諸業障，速獲智通性」[0880b15]一業。逐項錨經 [0880b26–c12]：「由被輕辱故，所有應生惡趣之業皆當消盡故，此顯淨除業障」[0880b29–c01]；「言此為善事者，謂遭輕辱時，顯被辱之人有福德性故」[0880c01–c02]（並其校梵自註，見目二）；「於然燈佛先供事諸佛所得之福，比於末代於此法門能受持等獲多福故，此顯得成智通性，多福資糧悉圓」[0880c03–c05]；「言『狂亂』者，應知此是狂心因……此之多性勝性二種，皆非凡情所測」[0880c09–c10]。
〔二譯對位：遠離諸障／蠲除諸業障 · 速證法／速獲智通性 · 大妙果報／世妙事圓滿——同一世親論之二漢譯，名異義一。〕
無著 T1510（達摩笈多譯）：此段攝於「離闕少智資糧」之與法相應五種勝功德之第五「滅罪」——五功德者「一如來憶念親近，二攝福德，三讚歎法及修行，四天等供養，五滅罪」[0763b07–b09]。釋滅罪：「何者滅罪？如經『彼若為人輕賤，甚輕賤』乃至『當得菩提』等故。此毀辱事，有無量門，為顯示此，故復言甚輕賤。經言『當得佛菩提』者，顯示罪滅故」[0763c02–c06]。次釋「我念過去」顯福聚威力[0763c05–c12]，釋「狂亂」顯福多（「或為狂因，或得亂心果」）[0763c13–c15]，釋「不可思議」顯福體及果不可測量[0763c16–c18]。
吉藏（三論）T1699：科為「第四重歎人」[0117c03]——「上就得門歎，今就離門歎。何以知之？前文云持經得無邊功德；今言持經離於惡道，此即是金剛能摧諸患難」[0117c04–c06]。釋輕賤滅罪（轉重令輕之疑）：「自上以來竝明持經之人無邊功德；今那見持經之人有諸障礙，所謂疾病、遭官橫、得打罵不如意事耶？為釋此疑，故明此人先世罪業應墮八難，以持經力故現世輕受也」[0117c07–c10]。釋然燈格量：「『我念過去』下，第三、舉釋迦往因格量……此終是有所得功德，不及持經」[0117c11–c16]，引論「二能趣菩提，福不趣菩提」證之[0117c18]。
智顗（天台）T1698：科為「第五、轉障」[0081a21]（甲本作「轉障為輕也」）——「本有重障，習學般若，先世重罪現在輕受，止為人輕賤，過去重罪即得消滅。罪起由惑，福生於解，福解既積，宿殃滅矣」[0081a21–a24]。次「第六、當得菩提，即受記也。累滅解生」[0081a24–a25]；「第七、『我念過去』下，明能持經者所得福德勝佛往行」[0081a25–a26]；「第八、『於末世』下，明若具說無所得持經所得福，時人聞則狂亂……解通人曠，德必無涯，狂亂不信，不足明道也」[0081b01–b04]；「第九、義不可思議」[0081b04]。
窺基（唯識）T1700：兼承世親六業·無著五功德二科。依世親判「第四轉障」——六業之四「示現遠離一切諸障故，謂轉障，如經『受、持、讀誦此經，若為人輕賤』等」[0142c19–c20]；「述曰，世親云，此第四轉障也」[0143b05]。引《對法論》五種思造業（他所教勅·他所勸請·無所了知·根本執著·顛倒分別），判「後二造業定墮地獄……由能受持讀誦此經故，轉先重業現世為人輕毀，故應墮惡道之業竝即消滅也」[0143b06–b14]；復辨持心三品（中容·增上·下劣）與不定業之轉（「報、俱不定者，即總消滅；報定、時不定者，即當來應受之者，轉之現世輕受也」[0143b16–b18]）。依無著判「第五滅罪」[0143b19–b20]。唯識讀「真滅罪」：「謂由聽聞、持誦此經故，依學無分別智證二空理，二障都亡盡，名真滅罪也。謂由愚癡故，分別惡業罪生，若聽聞經，得智慧故，斷除分別，即是罪從心生，還從心滅也」[0143b23–b27]。
古德三家異流（三論·天台·唯識）於本分同歸「轉重令輕·現世輕受」：本應墮惡道之先世重業，因持經力轉為現世「為人輕賤」之輕報而消（吉藏「現世輕受」·智顗「現在輕受」·窺基「轉之現世輕受」），世親（二譯）統於「修行業用」偈之「遠離諸障／蠲除諸業障」一業。窺基更進唯識讀：事相之「轉障」上更立「真滅罪」——非僅輕受重業，乃依無分別智證二空、二障亡盡，「罪從心生還從心滅」。此即本分「能淨業障」之古德定讀。
五、術語
業障 karmāvaraṇa（先世罪業·應墮惡道之業；六本作「罪業／惡業／不善業／不淨業」，見目二；窺基引《對法論》五種思造業辨定不定 [0143b06–b18]）·
轉障／滅罪（窺基依世親「第四轉障」[0142c19]／依無著「第五滅罪」[0143b19]；智顗「第五轉障」[0081a21]）·
轉重令輕·現世輕受（先世重業轉為現世輕報而消；吉藏「現世輕受」[0117c10]·智顗「現在輕受」[0081a22]·窺基「轉之現世輕受」[0143b18]）·
二障（煩惱障·所知障；窺基「二障都亡盡，名真滅罪」[0143b24]）·
不定業（窺基「報、俱不定者，即總消滅；報定、時不定者……轉之現世輕受」[0143b16–b18]）·
那由他／俱胝／那庾多 nayuta ／ koṭi（大數；然燈佛前供佛之數，六本繁簡不一，見目二）·
阿僧祇 asaṃkhya（無數劫；無著「阿僧祇劫者，乃至燃燈佛故應知。過阿僧祇者，更過前故」[0763c10–c12]）。〔梵文發音輔助；「業障」漢譯異名（罪業·惡業·不善業·不淨業）見目二。〕
六、譬喻・修辭（淨業障無譬喻 · 修辭即轉折與較量）
本分無譬喻（忍辱仙人喻在分十四·六喻在分三十二）。修辭之要在二重翻轉與較量：(甲) 輕賤之翻轉——持經本應得「無邊功德」（前分所歎），今乃「為人輕賤」，正當「持經反遭毀辱」之逆處，陡然翻為「是金剛能摧諸患難」（吉藏 [0117c06]）——應墮惡道之重業，於「輕賤」一境轉而消滅；以逆顯順、以辱顯淨，正本分「能淨業障」之筆（吉藏「上就得門歎，今就離門歎」[0117c04]）。(乙) 福多之較量與翻轉——舉然燈佛前供養八百四千萬億諸佛之福（極言往昔供佛之多），陡轉為「不及末世持經之福，百分不及一」，復以「福若具說則人聞狂亂」極言其不可思議——以「往昔供佛之有量」反顯「末世持經之無量」，正極處翻為「狂亂」（凡情不能測之果）。此「逆顯·較量」之修辭，與分八·分十一·分十五之福德較量同系（以福反顯無得），本分則更以「輕賤·業障」為逆襯。此目於本分以「轉折·較量」見其修辭，具象譬喻則於分十四·廿六·卅二加重。
七、互讀
- 百法（T1614）：心所·煩惱（不善心所之業由分別煩惱而起；本分「罪從心生」即心·心所造業之經位）·善（持經得智斷分別之善）。
- 三十頌（T1586）：轉依（v.29 圓成實）·二空·二障——本分「依無分別智證二空理·二障都亡盡」之論本〔窺基讀見目四〕，即三十頌轉依·二障斷之說；業由識變（v.18 諸識轉變·分別所分別）為「罪從心生還從心滅」之論本。
- 二十論（T1590）：唯識無境·業由心造——本分「罪從心生，還從心滅」即二十論「萬法唯識·業亦唯識所變」之經位對應。
- 成唯識論（T1585）：轉依·二障·業種·不定業——窺基引《對法論》五種思造業·不定業之轉，即成唯識論業力與二障斷之論本技術語。
- 心經（T251）：「能除一切苦」「無罣礙故無有恐怖」——持經淨業障、離惡道苦，與心經「除苦·無罣礙」同一離障之用。
本分「持經淨業障·二障都亡·罪從心生還從心滅」，即三十頌·成唯識論「轉依·二障斷·業由識變」之經語對應；「能除一切苦」即心經離障之用。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕：金剛經「先世罪業則為消滅」一語，唯識論以「無分別智證二空·二障亡·罪從心生還從心滅」之技術語說同一事〔淨業障·轉障之古德讀見目四〕。〔約定：只列實相關者，不强挂——系聯，非湊數；辯中邊論於本分無正面對位，從闕。成唯識論在地穩定名引，俟成增鏈。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「先世罪業則為消滅」之業障可轉 ↔ 西方「業報之決定論對自由轉化」之爭（罪罰是否定數、能否由後行轉易）：西方或讀為「報應律之鬆動」（道德因果可被宗教實踐改寫）之倫理學問題；古德／唯識讀為不定業之轉（窺基依《對法論》「報、俱不定者即總消滅，報定、時不定者轉現世輕受」
[0143b16–b18]）——非報應律之破例，乃業有定不定、持經力於不定業上「轉重令輕」之精密分位，是修證之轉，非倫理之豁免。 - 「罪從心生，還從心滅」之唯識淨罪 ↔ 西方「罪疚之心理化／內在化」（罪非外在實體而為心識之狀態，可由認知轉化而解消）：西方或讀為「罪疚感之心理治療」；唯識「由愚癡故分別惡業罪生，得智慧故斷除分別」（窺基
[0143b25–b26]）非僅情緒之釋懷，乃依無分別智證二空、二障亡盡之轉依——罪之「從心滅」是證真實之果，非心理之自我寬解。 - 「為人輕賤而離障」之以辱顯淨 ↔ 西方「受苦之救贖義」（苦難作為淨化、贖罪之途，近基督教 redemptive suffering）：可對觀；然古德「金剛能摧諸患難」（吉藏
[0117c06]）之「輕賤」非苦難本身具救贖力，乃持經力於先世重業上「轉重令輕」之現——力在般若，不在受苦。 - 「福多若具說則狂亂」之不可思議 ↔ 西方「崇高（the sublime）／不可計量之畏」（面對無量者理性之眩，近康德崇高論之「想像力之挫」）：西方多就認識主體面對無量之眩立論；古德判「狂亂」為「狂心因」（世親
[0880c09]）·「非思量智境界」（世親[0790b29]）——是凡情比量之所不及（非量·非度），唯無分別智可入，非僅理性之崇高之眩。 - 對觀之要：西方傾向以「業障·罪·無量」為倫理學或心理學或美學之命題（報應可否轉、罪疚如何解、無量如何畏）；古德以「淨業障」為轉依之修證——不定業之轉、二障之亡、罪從心生還從心滅，皆可修可證之行果，非靜態之斷言。命題與轉依之別，正是東西之一可注。
- （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0750c24–0751a07]（原典 · 能淨業障分）。六譯本淨業障一段 [出處] 見目二：流支 T0236a [0755a14–a28] · 真諦 T0237 [0764b19–0764c08] · 笈多 T0238 [0769b26–0769c15] · 玄奘 T220⑨ [0983b08–b30] · 義淨 T0239 [0774a01–a14]。 論本（世親修行業用偈·無著五功德滅罪）：世親 T1511 [0790a19–0790c02] · 世親 T1513 [0880b09–0880c12] · 無著 T1510a [0757b06–b14·0763b06–0763c18]。 古德：吉藏 T1699 [0117c03–c29] · 智顗 T1698 [0081a21–b04] · 窺基 T1700 [0142b20–b25·0142c14–c22·0143b01–b29]。
1 · Placement in the Sectioning Schemes (purifying karmic hindrance · ancient masters weighted)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 16, The Power to Purify Karmic Hindrances (能淨業障分) |
| Shi Huijing §17 two-part | First half (emptiness of beings · breaking the four marks · the affliction-hindrance; sūtra-keeping purifying karmic hindrance · near the end of the first half) |
| Dao’an’s three-part schema | Main-teaching division · continuation of the merit-weighing of keeping the sūtra (sūtra-keeping extinguishing transgression · receiving it lightly in the present life) |
| Asaṅga’s eighteen abodes, T1510 | Gathered under the section “keeping free of lacking the provision of wisdom,” the fifth of the five surpassing merits in correspondence with the Dharma, “removing transgression” (1 the Tathāgata’s mindful drawing-near · 2 gathering merit · 3 praising the Dharma and its cultivation · 4 offering by gods · 5 removing transgression [0763b07–b09]; 「何者滅罪？如經『彼若為人輕賤，甚輕賤』乃至『當得菩提』等故……顯示罪滅故」[0763c02–c06]; the eighteen abodes listed at [0757b06–b14]) |
| Vasubandhu’s deed-function of cultivation T1511/T1513 | The one deed “keeping clear of all hindrances／sweeping away the karmic hindrances” of the three-verse “deed-function of cultivation” (T1511 0790a21–a26 the three verses 「受持真妙法……及遠離諸障，復能速證法」／T1513 0880b12–b17 stanza 「若但持正法，所依處成器，蠲除諸業障，速獲智通性」) |
| Jizang (Three-Treatise), T1699 | “『若為人輕賤』下，此是第四重歎人” [0117c03]; “上就得門歎，今就離門歎……持經離於惡道，此即是金剛能摧諸患難” [0117c04–c06] |
| Zhiyi (Tiantai), T1698 | “第五、轉障。本有重障，習學般若，先世重罪現在輕受……過去重罪即得消滅” [0081a21–a23] (the 甲 recension reading “轉障為輕也”) |
| Kuiji (Yogācāra), T1700 | Following Vasubandhu, judges it the “fourth, transforming hindrance” (the fourth of the six deeds, “示現遠離一切諸障故，謂轉障” [0142c19–c20]／[0143b05]); following Asaṅga, judges it the “fifth, removing transgression” (「無著云，此為第五滅罪」[0143b19–b20]); the Yogācāra reading “依學無分別智證二空理，二障都亡盡，名真滅罪” [0143b23–b24] |
Sense of purifying karmic hindrance: this division carries on the foregoing sūtra-keeping weighing (division 15) and turns to speak of sūtra-keeping’s keeping-clear-of-hindrance — one who keeps and recites this sūtra yet “is slighted by others,” his former-life heavy transgression that ought to send him to evil destinies is, because of this life’s slighting (the light receiving), extinguished, and he will gain awakening. The three ancient masters alike judge this to be “transforming the heavy into the light · receiving it lightly in the present life”: the heavy karma that ought to send one to evil destinies is, by the power of keeping the sūtra, transformed into the light recompense of this life’s “being slighted by others” and so wiped out (Jizang 「先世罪業應墮八難，以持經力故現世輕受」[0117c09–c10]; Zhiyi 「先世重罪現在輕受……過去重罪即得消滅」[0081a22–a23]; Kuiji 「轉先重業現世為人輕毀，故應墮惡道之業竝即消滅」[0143b12–b13], see register 4). Vasubandhu (both recensions) gathers sūtra-keeping’s several deeds by the “deed-function of cultivation” verse, this division standing as its one deed “keeping clear of all hindrances／sweeping away the karmic hindrances” (T1511 0790a24／T1513 0880b15). Kuiji presses on into the Yogācāra reading: the “true removal of transgression” is no mere event-mark transformation, but realizing the two emptinesses by non-discriminating wisdom, the two hindrances exhausted — “transgression arising from the mind is extinguished from the mind” ([0143b23–b27], see register 4). This division has no complete “is-not” formula (the “is-not” formula is in the surrounding divisions), its Yogācāra sense lying in “purifying karmic hindrance ↔ transformation of the basis · the two hindrances exhausted” (see register 3).
2 · Collation of the Variant Translations (six Chinese versions · the purifying-karmic-hindrance passage)
Key clauses: keeping and reciting this sūtra yet slighted by others / former-life transgressions ought to send to evil destinies / because slighted in this life, former-life transgressions extinguished / will gain awakening / the merit of offering to the Buddhas before Dīpaṃkara not equal to keeping the sūtra / the merit so great that if fully told it deranges / the sūtra’s sense inconceivable, its recompense inconceivable
| Version | The purifying-karmic-hindrance passage (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 「復次，須菩提！善男子、善女人受持、讀誦此經，若為人輕賤，是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。「須菩提！我念過去無量阿僧祇劫，於然燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；若復有人，於後末世，能受持、讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分乃至算數、譬喻所不能及。「須菩提！若善男子、善女人於後末世，有受持、讀誦此經所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。」 | 0750c24–0751a07 |
| Bodhiruci T236 | 「復次，須菩提！若善男子、善女人，受持讀誦此經，為人輕賤。何以故？是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。「須菩提！我念過去無量阿僧祇阿僧祇劫，於燃燈佛前，得值八十四億那由他百千萬諸佛，我皆親承供養，無空過者……若復有人，於後世末世，能受持讀誦修行此經……我所供養諸佛功德，於彼百分不及一……「須菩提！若有善男子、善女人，於後世末世，有受持讀誦修行此經，所得功德，若我具說者，或有人聞，心則狂亂，疑惑不信。須菩提！當知是法門不可思議，果報亦不可思議。」 | 0755a14–a28 |
| Paramārtha T237 | 「須菩提！若有善男子、善女人，受持讀誦教他修行，正說如是等經。此人現身受輕賤等。過去世中所造惡業，應感生後惡道果報。以於現身受輕苦故，先世罪業及苦果報，則為消滅，當得阿耨多羅三藐三菩提。「須菩提！我憶往昔無數無量過於算數大劫，過去然燈如來阿羅訶三藐三佛陀後八萬四千百千俱胝諸佛如來已成佛竟，我皆承事供養恭敬，無空過者……此人所生福德之聚，以我往昔承事供養諸佛如來所得功德，比此功德，百分不及一……所得功德，我若具說……爾所福聚，或心迷亂及以顛狂。復次，須菩提！如是經典不可思議，若人修行及得果報，亦不可思議。」 | 0764b19–c08 |
| Dharmagupta T238 | 「若彼，善實！善家子，若善家女，若此如是色類經，受當、持當、讀當、誦當，為他等及分別廣說當，彼輕賤有當極輕賤。彼何所因？所有彼眾生，前生不善業作已，惡趣轉墮；所有現如是法中，輕賤盡當，佛菩提得當。「彼何所因？念知我，善實！過去世不可數，劫不可數，過燈作如來、應、正遍知，他他過四八十佛俱致那由多百千有，若我親承供養……此前福聚，百上亦數不及……「若復，善實！彼等善家子、善家女……福聚取當，猛眾生順到，心亂到。雖然復次時，善實！不可思、不可稱，法本如來說，彼不可思，如是果報觀察應。」 | 0769b26–0769c15 |
| Xuanzang T220⑨ | 「復次，善現！若善男子或善女人於此經典受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，若遭輕毀、極遭輕毀。所以者何？善現！是諸有情宿生所造諸不淨業應感惡趣，以現法中遭輕毀故，宿生所造諸不淨業皆悉消盡，當得無上正等菩提。何以故？善現！我憶過去於無數劫復過無數，於然燈如來、應、正等覺先復過先，曾值八十四俱胝那庾多百千諸佛我皆承事……我先福聚於此福聚，百分計之所不能及……善現！我若具說……所生福聚……有諸有情則便迷悶心惑狂亂。是故，善現！如來宣說如是法門不可思議、不可稱量，應當希冀不可思議所感異熟。」 | 0983b08–b30 |
| Yijing T239 | 「妙生！若有善男子、善女人，於此經典受持讀誦演說之時，或為人輕辱。何以故？妙生！當知是人於前世中造諸惡業，應墮惡道，由於現在得遭輕辱，此為善事，能盡惡業，速至菩提故。「妙生！我憶過去過無數劫，在然燈佛先，得值八十四億那庾多佛，悉皆供養承事，無違背者。若復有人，於後五百歲正法滅時，能於此經受持讀誦……以前功德比此功德，百分不及一……妙生！我若具說受持讀誦此經功德，或有人聞，心則狂亂，疑惑不信。妙生！當知是經不可思議，其受持者，應當希望不可思議所生福聚。」 | 0774a01–a14 |
What the variants turn on:
- 「為人輕賤／輕毀／輕辱」: Kumārajīva and Bodhiruci give 「輕賤」; Dharmagupta 「輕賤有當極輕賤」 (the doubled words of a direct rendering of the Sanskrit order)
[0769b28–b29]; Xuanzang 「輕毀、極遭輕毀」 (doubled)[0983b10]; Yijing 「輕辱」[0774a02]; Paramārtha 「現身受輕賤等」「現身受輕苦」[0764b20·b22]. The variants of slighted / disparaged / insulted all point to the境 of disparagement met by the keeper of the sūtra (the type of Skt. paribhūta／avamāna, no attested Sanskrit reading, omitted), just where the “transforming the heavy into the light” light recompense lies. - 「先世罪業／不善業／惡業」 ought to fall into 「惡道／惡趣」: Kumārajīva, Bodhiruci, Paramārtha give 「罪業／惡業」 “應墮惡道／應感惡道果報”; Dharmagupta 「前生不善業作已，惡趣轉墮」
[0769b29–b30]; Xuanzang 「宿生所造諸不淨業應感惡趣」[0983b11]. The variants of transgression / unwholesome karma / impure karma hang on the rendering of the single word karmāvaraṇa (karmic hindrance) — this is what the “able to purify karmic hindrance” of the title refers to (see register 5). - 「消滅／消盡／盡」: Kumārajīva, Bodhiruci, Paramārtha give 「則為消滅」; Xuanzang 「皆悉消盡」
[0983b12–b13]; Yijing 「能盡惡業」[0774a04]; Dharmagupta 「輕賤盡當」[0769b30–c01]. All speak of the exhaustion (purifying) of the karmic hindrance — the very eye of this division, “able to purify karmic hindrance.” - Yijing alone gives “此為善事”: under 「由於現在得遭輕辱」, Yijing alone adds 「此為善事，能盡惡業，速至菩提故」
[0774a04–a05], absent in the other five. Vasubandhu’s Yijing-rendered treatise (T1513) self-notes its source here: 「言此為善事者，謂遭輕辱時，顯被辱之人有福德性故，言此為善事〔Yijing’s own note: 自古翻譯皆無此語，由梵本中字隱密故〕」[0880c01–c03](see register 4) — this “word concealed” variant hangs on the hidden-or-shown of one word in the Sanskrit text; Yijing supplies it according to the Sanskrit he transmits, marking that the old translations lacked it. - The number of Buddhas offered to before Dīpaṃkara: Kumārajīva gives 「八百四千萬億那由他諸佛」
[0750c28–c29]; Bodhiruci 「八十四億那由他百千萬諸佛」[0755a19–a20]; Paramārtha 「後八萬四千百千俱胝諸佛如來」[0764b25–b26]; Dharmagupta 「四八十佛俱致那由多百千」[0769c03–c04]; Xuanzang 「八十四俱胝那庾多百千諸佛」[0983b15–b16]; Yijing 「八十四億那庾多佛」[0774a06]. The variants of the number-words’ fullness and brevity (八百四千萬億／八十四億／八十四俱胝) are the various Chinese renderings of a great Sanskrit number; what they display is one — the merit of offering to the Buddhas of old does not equal the merit of keeping the sūtra in the last age. - The fruit of “derangement”: Kumārajīva, Bodhiruci, Yijing give 「心則狂亂，狐疑／疑惑不信」; Paramārtha 「心迷亂及以顛狂」
[0764c06]; Dharmagupta 「心亂到」[0769c14]; Xuanzang 「迷悶心惑狂亂」[0983b26–b27]. All describe “the heap of merit so great that ordinary feeling, hearing it, deranges” — Vasubandhu judges this “the cause of a deranged mind” (the abundance · surpassing two-natures of the sūtra-keeping recompense beyond ordinary feeling’s measure, see register 4).
3 · “Is-Not” and the Three Natures (the eye · no complete “is-not” formula · marking its Yogācāra sense)
This division has no complete “X／即非X／是名X” formula (the “is-not” is dense in division 13 · division 14; appearing scattered in the surrounding divisions); its Yogācāra sense lies not in the “is-not” formula but in the transformation-of-the-basis reading of “able to purify karmic hindrance” — that the power of keeping the sūtra transforms the former-life heavy karma and purifies the karmic hindrance, read in Yogācāra as the transformation of the basis of “realizing the two emptinesses by non-discriminating wisdom, the two hindrances exhausted.”
Purifying karmic hindrance ↔ transformation of the basis (the two hindrances exhausted): Kuiji reads the “true removal of transgression” directly in Yogācāra —
- 「罪業／業障」 is what the wholly-imagined grasping calls forth: the discriminated evil karma arises from ignorance (the wholly-imagined deluded grasping) (Kuiji: 「由愚癡故，分別惡業罪生」
[0143b25]). - 「消滅／淨」 is dispelling the wholly-imagined, realizing the two emptinesses: 「依學無分別智證二空理，二障都亡盡，名真滅罪也」
[0143b23–b24]; 「得智慧故，斷除分別，即是罪從心生，還從心滅也」[0143b25–b27]. - The perfectly-accomplished prong is here implicitly held: the karmic transgression has from the first no self-nature (the illusory-being karma-mark of the other-dependent, conditioned-arisen and conditioned-extinguished); by realizing the two emptinesses (the perfectly-accomplished truth), “transgression is extinguished from the mind” — there is no real transgression to be extinguished; once the deluded grasping is dispelled, the karmic hindrance is itself purified.
The eye of transformation of the basis: “able to purify karmic hindrance,” read in Yogācāra, is one face of the transformation of the basis — turning from “the discriminated evil karma grasped in reliance on consciousness” (the affliction · the knowable, two hindrances) to relying on “the two emptinesses realized by non-discriminating wisdom,” hence “the two hindrances exhausted.” This is of one instance of transformation-of-the-basis with division 10’s “abiding nowhere, give rise to the mind” transformation of the basis, and division 17’s “penetrating no-self-of-dharma” two emptinesses, only that this division applies it at the position of “the purifying of the karmic hindrance.” Its single phrase “transgression arising from the mind is extinguished from the mind” is the sūtra-position correspondence of “the myriad dharmas are consciousness-only · karma made by the mind is extinguished by the mind” (see register 7). For the “is-not” mapping the three natures: see Shi Huijing’s The Three-Part “Is-Not” Formula Mapping the Yogācāra Three Natures (S5-P01); for the no-abiding-giving-rise-to-the-mind ↔ transformation of the basis reading, see Abiding Nowhere, Give Rise to the Mind (S5-P06); this division is one instance of transformation-of-the-basis at the position of “purifying karmic hindrance” — though without a complete “is-not” formula, its “transforming hindrance · the two hindrances exhausted” is the very event of the three-nature transformation of the basis.
4 · Variant Readings of the Ancient Masters (purifying karmic hindrance · transforming hindrance · true removal of transgression · weighted · by school)
Core, weighted — the one deed “keeping clear of all hindrances／sweeping away the karmic hindrances” of Vasubandhu’s (both recensions) “deed-function of cultivation” verse + Kuiji’s Yogācāra “true removal of transgression” (the two emptinesses · the two hindrances exhausted · transgression arising from the mind extinguished from the mind): Vasubandhu gathers the several deeds of last-age sūtra-keeping by the “deed-function of cultivation” verse, this division standing as its one deed “keeping clear of all hindrances”; Kuiji, following Vasubandhu judges it “transforming hindrance,” following Asaṅga judges it “removing transgression,” and presses on into the Yogācāra reading of “realizing the two emptinesses by non-discriminating wisdom, the two hindrances exhausted” as the true removal of transgression. The three ancient masters alike gloss the wiping-out of the karmic hindrance by “transforming the heavy into the light · receiving it lightly in the present life.”
Vasubandhu T1511 (Bodhiruci’s rendering), the deed-function of cultivation, three verses [0790a21–a26]:
「非餘者境界，唯依大人說，及希聞信法，滿足無上界。受持真妙法，尊重身得福，及遠離諸障，復能速證法。成種種勢力，得大妙果報，如是等勝業，於法修行知。」
This division stands as its one deed 「及遠離諸障，復能速證法」[0790a24]. Anchoring each item to the sūtra [0790b16–b25]: 「受持讀誦此經為人輕賤者，示現遠離一切諸障故。何故為人輕賤而離諸障？以有大功德故。如經『是人先世罪業則為消滅』故」[0790b16–b19]; 「於然燈佛前供養諸佛功德，於後末世受持此法門功德福多於彼者，此示速證菩提法故，以多福德莊嚴速疾滿足故」[0790b19–b21]; the “derangement” is 「以彼果報不可思議甚為勝妙，示非思量智境界故」[0790b28–b29].
Vasubandhu T1513 (Yijing’s rendering), the deed-function of cultivation, stanza [0880b12–b17]:
「非境性獨性，能依是大人，及難可得聞，無上因增長。若但持正法，所依處成器，蠲除諸業障，速獲智通性。世妙事圓滿，異熟極尊貴，於此法修行，應知獲斯業。」
This division stands as its one deed 「蠲除諸業障，速獲智通性」[0880b15]. Anchoring each item to the sūtra [0880b26–c12]: 「由被輕辱故，所有應生惡趣之業皆當消盡故，此顯淨除業障」[0880b29–c01]; 「言此為善事者，謂遭輕辱時，顯被辱之人有福德性故」[0880c01–c02] (with its self-note collating the Sanskrit, see register 2); 「於然燈佛先供事諸佛所得之福，比於末代於此法門能受持等獲多福故，此顯得成智通性，多福資糧悉圓」[0880c03–c05]; 「言『狂亂』者，應知此是狂心因……此之多性勝性二種，皆非凡情所測」[0880c09–c10].
〔The two recensions mapped: keeping clear of all hindrances／sweeping away the karmic hindrances · swiftly realizing the Dharma／winning the wisdom-penetration · the great wondrous recompense／the worldly wondrous matter complete — the same treatise of Vasubandhu in two Chinese renderings, names differing, sense one.〕
Asaṅga T1510 (Dharmagupta’s rendering): this passage is gathered under “keeping free of lacking the provision of wisdom,” the fifth of the five surpassing merits in correspondence with the Dharma, “removing transgression” — the five merits being 「一如來憶念親近，二攝福德，三讚歎法及修行，四天等供養，五滅罪」[0763b07–b09]. Glossing removing-transgression: 「何者滅罪？如經『彼若為人輕賤，甚輕賤』乃至『當得菩提』等故。此毀辱事，有無量門，為顯示此，故復言甚輕賤。經言『當得佛菩提』者，顯示罪滅故」[0763c02–c06]. Next glossing “我念過去” to display the power of the heap of merit [0763c05–c12], glossing “derangement” to display the abundance of merit (「或為狂因，或得亂心果」) [0763c13–c15], glossing “inconceivable” to display the immeasurability of the body and fruit of merit [0763c16–c18].
Jizang (Three-Treatise) T1699: divides it as “the fourth, re-praising the person” [0117c03] — 「上就得門歎，今就離門歎。何以知之？前文云持經得無邊功德；今言持經離於惡道，此即是金剛能摧諸患難」[0117c04–c06]. Glossing slighting-extinguishing-transgression (the doubt of transforming-the-heavy-into-the-light): 「自上以來竝明持經之人無邊功德；今那見持經之人有諸障礙，所謂疾病、遭官橫、得打罵不如意事耶？為釋此疑，故明此人先世罪業應墮八難，以持經力故現世輕受也」[0117c07–c10]. Glossing the Dīpaṃkara weighing: 「『我念過去』下，第三、舉釋迦往因格量……此終是有所得功德，不及持經」[0117c11–c16], citing the treatise 「二能趣菩提，福不趣菩提」 in witness [0117c18].
Zhiyi (Tiantai) T1698: divides it as “the fifth, transforming hindrance” [0081a21] (the 甲 recension reading 「轉障為輕也」) — 「本有重障，習學般若，先世重罪現在輕受，止為人輕賤，過去重罪即得消滅。罪起由惑，福生於解，福解既積，宿殃滅矣」[0081a21–a24]. Next “the sixth, winning awakening, that is, receiving the prophecy. Hindrance extinguished, understanding born” 「第六、當得菩提，即受記也。累滅解生」[0081a24–a25]; “the seventh, ‘我念過去’ below, making plain that the keeper of the sūtra wins merit surpassing the Buddha’s former practice” [0081a25–a26]; “the eighth, ‘於末世’ below, making plain that if the no-gain merit of keeping the sūtra were fully told, those of the time hearing it would derange……解通人曠，德必無涯，狂亂不信，不足明道也” [0081b01–b04]; “the ninth, the sense inconceivable” [0081b04].
Kuiji (Yogācāra) T1700: carries on both Vasubandhu’s six deeds and Asaṅga’s five merits in two schemes. Following Vasubandhu, judges it the “fourth, transforming hindrance” — the fourth of the six deeds 「示現遠離一切諸障故，謂轉障，如經『受、持、讀誦此經，若為人輕賤』等」[0142c19–c20]; 「述曰，世親云，此第四轉障也」[0143b05]. Citing the Abhidharmasamuccaya on the five kinds of intention-made karma (taught by another · urged by another · without understanding · root grasping · upside-down discrimination), judging 「後二造業定墮地獄……由能受持讀誦此經故，轉先重業現世為人輕毀，故應墮惡道之業竝即消滅也」[0143b06–b14]; further distinguishing the three grades of keeping-mind (middling · superior · inferior) and the transformation of indeterminate karma (「報、俱不定者，即總消滅；報定、時不定者，即當來應受之者，轉之現世輕受也」[0143b16–b18]). Following Asaṅga, judges it the “fifth, removing transgression” [0143b19–b20]. The Yogācāra reading of “true removal of transgression”: 「謂由聽聞、持誦此經故，依學無分別智證二空理，二障都亡盡，名真滅罪也。謂由愚癡故，分別惡業罪生，若聽聞經，得智慧故，斷除分別，即是罪從心生，還從心滅也」[0143b23–b27].
The three streams of the ancient masters (Three-Treatise · Tiantai · Yogācāra) converge in this division on “transforming the heavy into the light · receiving it lightly in the present life”: the former-life heavy karma that ought to send one to evil destinies is, by the power of keeping the sūtra, transformed into this life’s “being slighted by others” light recompense and wiped out (Jizang 「現世輕受」· Zhiyi 「現在輕受」· Kuiji 「轉之現世輕受」), Vasubandhu (both recensions) gathering it under the “deed-function of cultivation” verse’s one deed “keeping clear of all hindrances／sweeping away the karmic hindrances.” Kuiji presses on into the Yogācāra reading: upon the event-mark’s “transforming hindrance” he erects further the “true removal of transgression” — not merely the light receiving of heavy karma, but realizing the two emptinesses by non-discriminating wisdom, the two hindrances exhausted, “transgression arising from the mind is extinguished from the mind.” This is the ancient masters’ settled reading of this division’s “the Power to Purify Karmic Hindrances.”
5 · Terminology
業障 karmāvaraṇa (the former-life transgression · the karma that ought to send one to evil destinies; the six versions give 「罪業／惡業／不善業／不淨業」, see register 2; Kuiji cites the Abhidharmasamuccaya’s five kinds of intention-made karma to settle the determinate and indeterminate [0143b06–b18]) ·
轉障／滅罪 transforming hindrance / removing transgression (Kuiji following Vasubandhu “the fourth, transforming hindrance” [0142c19]／following Asaṅga “the fifth, removing transgression” [0143b19]; Zhiyi “the fifth, transforming hindrance” [0081a21]) ·
轉重令輕·現世輕受 transforming the heavy into the light · receiving it lightly in the present life (the former-life heavy karma transformed into this life’s light recompense and wiped out; Jizang 「現世輕受」[0117c10] · Zhiyi 「現在輕受」[0081a22] · Kuiji 「轉之現世輕受」[0143b18]) ·
二障 the two hindrances (the affliction-hindrance · the knowable-hindrance; Kuiji 「二障都亡盡，名真滅罪」[0143b24]) ·
不定業 indeterminate karma (Kuiji 「報、俱不定者，即總消滅；報定、時不定者……轉之現世輕受」[0143b16–b18]) ·
那由他／俱胝／那庾多 nayuta ／ koṭi (great numbers; the number of Buddhas offered to before Dīpaṃkara, the six versions full and brief unalike, see register 2) ·
阿僧祇 asaṃkhya (countless aeons; Asaṅga 「阿僧祇劫者，乃至燃燈佛故應知。過阿僧祇者，更過前故」[0763c10–c12]). 〔Sanskrit as a pronunciation aid; for the translation-variants of 「業障」 (罪業·惡業·不善業·不淨業) see register 2.〕
6 · Simile and Rhetoric (purifying karmic hindrance has no simile · the rhetoric is the turn and the weighing)
This division has no simile (the forbearance-seer simile is in division 14 · the six similes in division 32). The point of its rhetoric lies in a double turn and a weighing: (a) the turn of being-slighted — keeping the sūtra ought to win “measureless merit” (praised in the foregoing division), yet now one is “slighted by others,” just at the adverse place of “keeping the sūtra and meeting disparagement”; abruptly it turns into “this is the vajra that can crush all calamities” (Jizang [0117c06]) — the heavy karma that ought to send one to evil destinies is, in the single境 of “being slighted,” turned and extinguished; displaying the favourable through the adverse, the purified through the disparaged, just the brush of this division’s “able to purify karmic hindrance” (Jizang 「上就得門歎，今就離門歎」[0117c04]). (b) the weighing and turn of merit-many — raising the merit of offering to the eight hundred and four thousand myriad million Buddhas before Dīpaṃkara (speaking to the extreme of offering to the Buddhas of old), turning abruptly into “not equal to the merit of keeping the sūtra in the last age, not a hundredth part,” and further speaking to the extreme of its inconceivability by “the merit, if fully told, would make people hearing it derange” — throwing the measureless of last-age sūtra-keeping into relief through the measured of offering to the Buddhas of old, turning at the very extreme into “derangement” (the fruit ordinary feeling cannot measure). This “displaying-through-the-adverse · weighing” rhetoric is of one lineage with the merit-weighings of division 8 · division 11 · division 15 (throwing no-gain into relief through merit), this division setting it off besides through “being slighted · the karmic hindrance.” This register shows its rhetoric in this division as “turn · weighing”; concrete simile is weighted in division 14 · 26 · 32.
7 · Cross-Reading
- Hundred Dharmas (T1614): the mental factors · affliction (the karma of unwholesome mental factors arises from the discriminating affliction; this division’s “transgression arising from the mind” is the sūtra-position of mind · mental-factors making karma) · the wholesome (sūtra-keeping winning the wisdom that severs discrimination).
- Thirty Verses (T1586): transformation of the basis (v.29, the perfectly-accomplished) · the two emptinesses · the two hindrances — the treatise source of this division’s “realizing the two emptinesses by non-discriminating wisdom · the two hindrances exhausted” 〔Kuiji’s reading: see register 4〕, that is, the Thirty Verses’ account of transformation of the basis · severing the two hindrances; karma transformed by consciousness (v.18, the consciousnesses transform · the discriminating and the discriminated) is the treatise source of “transgression arising from the mind is extinguished from the mind.”
- Twenty Verses (T1590): consciousness-only without object · karma made by the mind — this division’s “transgression arising from the mind is extinguished from the mind” is the sūtra-position correspondence of the Twenty Verses’ “the myriad dharmas are consciousness-only · karma too is what consciousness transforms.”
- Cheng weishi lun (T1585): transformation of the basis · the two hindrances · the karma-seed · indeterminate karma — Kuiji’s citation of the Abhidharmasamuccaya’s five kinds of intention-made karma · the transformation of indeterminate karma is the treatise technical-language of the Cheng weishi lun’s karmic force and the severing of the two hindrances.
- Heart Sūtra (T251): 「能除一切苦」 「無罣礙故無有恐怖」 — sūtra-keeping purifying karmic hindrance, keeping clear of the suffering of evil destinies, is of one keeping-clear-of-hindrance function with the Heart Sūtra’s “removing suffering · no obstruction.”
This division’s “sūtra-keeping purifying karmic hindrance · the two hindrances exhausted · transgression arising from the mind extinguished from the mind” is the sūtra-wording correspondence of the Thirty Verses’ and Cheng weishi lun’s “transformation of the basis · severing the two hindrances · karma transformed by consciousness”; “removing all suffering” is the keeping-clear-of-hindrance function of the Heart Sūtra. Shi Huijing’s thesis, “what the Diamond Sūtra says in sūtra-wording, the Cheng weishi lun says in technical language” 〔from From the Hundred Dharmas to the Diamond, S5-P10〕: the single phrase “former-life transgressions are thereby extinguished” is what the Yogācāra treatise states in the technical language of “realizing the two emptinesses by non-discriminating wisdom · the two hindrances exhausted · transgression arising from the mind extinguished from the mind” 〔the ancient masters’ purifying-karmic-hindrance · transforming-hindrance reading: see register 4〕. 〔Convention: list only what is genuinely pertinent, no forced pegging — linkage, not padding; the Madhyānta-vibhāga has no frontal correspondence in this division, omitted. The Cheng weishi lun is in-progress on the ground, cite by stable name, link to be added when sealed.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The transformability of karmic hindrance in “former-life transgressions are thereby extinguished” ↔ the Western contest of “the determinism of karmic recompense versus free transformation” (whether transgression-and-punishment is fixed, whether it can be altered by later conduct): the West may read it as the ethical problem of “the loosening of the law of retribution” (moral causality rewritable by religious practice); the ancient-master / Yogācāra reading is the transformation of indeterminate karma (Kuiji following the Abhidharmasamuccaya 「報、俱不定者即總消滅，報定、時不定者轉現世輕受」
[0143b16–b18]) — no exception to the law of retribution, but the precise division of karma into the determinate and indeterminate, the power of keeping the sūtra “transforming the heavy into the light” upon indeterminate karma, a transformation of cultivation-and-realization, not an ethical exemption. - The Yogācāra purification of transgression in “transgression arising from the mind is extinguished from the mind” ↔ the Western “psychologization / internalization of guilt” (transgression no outer substance but a state of mind-consciousness, dissolvable by cognitive transformation): the West may read it as the “psychotherapy of the guilt-feeling”; the Yogācāra “by ignorance the discriminated evil karma transgression arises, by gaining wisdom the discrimination is severed” (Kuiji
[0143b25–b26]) is no mere release of emotion, but the transformation of the basis of realizing the two emptinesses by non-discriminating wisdom, the two hindrances exhausted — the “extinction-from-the-mind” of transgression is the fruit of realizing the real, not a psychological self-consolation. - The displaying-the-purified-through-disparagement of “being slighted yet keeping clear of hindrance” ↔ the Western “redemptive meaning of suffering” (suffering as a path of purification, of atonement, near Christianity’s redemptive suffering): one may observe against it; yet the ancient masters’ “the vajra that can crush all calamities” (Jizang
[0117c06]) — the “being slighted” is not that suffering itself has redemptive power, but the showing of the power of keeping the sūtra “transforming the heavy into the light” upon former-life heavy karma — the power is in prajñā, not in the suffering. - The inconceivability of “the merit so great that if fully told it deranges” ↔ the Western “sublime / the awe of the immeasurable” (the dazzling of reason before the measureless, near Kant’s sublime, “the failure of the imagination”): the West largely argues from the dazzling of the knowing subject before the measureless; the ancient masters judge “derangement” as “the cause of a deranged mind” (Vasubandhu
[0880c09]) · “a domain beyond pondering wisdom” (Vasubandhu[0790b29]) — what ordinary feeling’s comparing cannot reach (non-comparing · non-measuring), enterable only by non-discriminating wisdom, no mere dazzling of reason at the sublime. - The point of the observation: the West tends to take “karmic hindrance · transgression · the measureless” as a proposition of ethics or psychology or aesthetics (whether retribution can transform, how guilt is dissolved, how the measureless is to be awed); the ancient masters take “purifying karmic hindrance” as the cultivation-and-realization of the transformation of the basis — the transformation of indeterminate karma, the exhaustion of the two hindrances, transgression arising from the mind extinguished from the mind, all the cultivable and realizable fruit of conduct, not a static assertion. The difference between proposition and transformation-of-the-basis is itself one note worth marking between East and West.
- (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher’s inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0750c24–0751a07] (root · The Power to Purify Karmic Hindrances). The six versions’ purifying-karmic-hindrance passage [loc], see register 2: Bodhiruci T0236a [0755a14–a28] · Paramārtha T0237 [0764b19–0764c08] · Dharmagupta T0238 [0769b26–0769c15] · Xuanzang T220⑨ [0983b08–b30] · Yijing T0239 [0774a01–a14]. Treatise sources (Vasubandhu’s deed-function of cultivation verse · Asaṅga’s fifth merit, removing transgression): Vasubandhu T1511 [0790a19–0790c02] · Vasubandhu T1513 [0880b09–0880c12] · Asaṅga T1510a [0757b06–b14·0763b06–0763c18]. Ancient masters: Jizang T1699 [0117c03–c29] · Zhiyi T1698 [0081a21–b04] · Kuiji T1700 [0142b20–b25·0142c14–c22·0143b01–b29].
Shi Huijing · Zhiyue · jingang · Division 16 · The Power to Purify Karmic Hindrances · apparatus · Spring 2026