成唯識論 修習位·十重障·十真如
前一節講位與行，這一節講斷什麼、證什麼。
十地各斷一障，論主列了十重障：異生性障、邪行障、闇鈍障、微細煩惱現行障……一直到最後的於諸法中未得自在障。名字不必背，要看的是它們的走向——越到後面越細。初地斷的是「凡夫性」，那是粗的；十地斷的是「於諸法中未得自在」，那已經細到不是煩惱、只是還不夠自在。
對應地，十地各證一分真如：遍行真如、最勝真如、勝流真如……到最後的業自在等所依真如。
這裡有一句話非講不可：真如本身沒有十種。 真如是一味的，不會分十等。之所以立十名，是隨所斷的障而假立——障淺則所顯者名此，障深則所顯者名彼。就像同一輪月，雲散一分見一分，你不能說月亮有十個。
所以障與如是一體兩面：你不是先斷了障、然後另外去證一個如；斷障當下，如就顯了。 這是整個修習位的機關所在——修行不是去獲得什麼，是把擋著的拿開。
The previous chapter gave position and practice; this one gives what is severed and what is realized.
Each of the ten grounds severs one obstruction, and the treatise lists ten: the obstruction of the ordinary nature, of wrong conduct, of dullness, of the arising of subtle affliction … down to the last, the obstruction of not yet having mastery among all dharmas. The names need not be memorised; what to watch is their direction — finer the further one goes. What the first ground severs is the state of an ordinary being, which is coarse; what the tenth severs is a want of mastery among all dharmas, by then so fine that it is no longer affliction at all, only a want of freedom.
Corresponding to these, each ground realizes one portion of suchness: the all-pervading, the supreme, the excellent-outflow … down at last to the suchness that is the support of mastery over action and the rest.
And here one line must be said: suchness itself does not come in ten. Suchness is of one taste and does not sort into ten grades. The ten names are set down provisionally, according to the obstruction severed — a shallow obstruction cleared and what is disclosed takes this name, a deep one cleared and it takes that. As with one moon: cloud parts by a portion and by a portion it is seen; you cannot say there are ten moons.
Obstruction and suchness are therefore two faces of one thing: you do not sever an obstruction and then go elsewhere to realize a suchness; in the severing, the suchness stands disclosed. That is where the whole stage of cultivation turns — practice is not the acquiring of something, but the taking away of what stood in front.
十重障者：
一、異生性障，謂二障中分別起者，依彼種立異生性故。
二乘見道現在前時，唯斷一種，名得聖性；菩薩見道現在前時，具斷二種，名得聖性。
二真見道現在前時，彼二障種必不成就，猶明與闇定不俱生，如秤兩頭低昂時等，諸相違法理必應然，是故二性無俱成失。
無間道時已無惑種，何用復起解脫道為？
斷惑證滅，期心別故。
為捨彼品麁重性故，無間道時雖無惑種，而未捨彼無堪任性，為捨此故，起解脫道，及證此品擇滅無為。
〔T31 0052c01〕雖見道生亦斷惡趣諸業果等，而今且說能起煩惱是根本故，由斯初地說斷二愚及彼麁重。
一、執著我法愚，即是此中異生性障；二、惡趣雜染愚，即是惡趣諸業果等。應知愚品總說為愚，後准此釋。或彼唯說利、鈍障品俱起二愚。
彼麁重言，顯彼二種，或二所起無堪任性，如入二定說斷苦根，所斷苦根雖非現、種而名麁重，此亦應然，後麁重言，例此應釋。
雖初地所斷實通二障，而異生性障意取所知，說十無明非染污故；無明即是十障品愚。
二乘亦能斷煩惱障，彼是共故，非此所說。又十無明不染污者，唯依十地修所斷說。
雖此位中亦伏煩惱、斷彼麁重，而非正意，不斷隨眠，故此不說。
理實初地修道位中，亦斷俱生、所知一分，然今且說最初斷者，後九地斷，准此應知。
住、滿地中時既淹久，理應進斷所應斷障，不爾三時道應無別，故說菩薩得現觀已，復於十地修道位中，唯修永滅所知障道，留煩惱障助願受生，非如二乘速趣圓寂，故修道位不斷煩惱，將成佛時方頓斷故。
二、邪行障，謂所知障中俱生一分及彼所起悞犯三業。
彼障二地極淨尸羅，入二地時便能永斷，由斯二地說斷二愚及彼麁重：一、微細悞犯愚，即是此中俱生一分；二、種種業趣愚，即彼所起悞犯三業，或唯起業、不了業愚。
三、闇鈍障，謂所知障中俱生一分，令所聞、思、修法忘失。
彼障三地勝定、總持及彼所發殊勝三慧，入三地時便能永斷。
〔T31 0053a01〕由斯三地說斷二愚及彼麁重：一、欲貪愚，即是此中能障勝定及修慧者，彼昔多與欲貪俱故，名欲貪愚，今得勝定及修所成，彼既永斷，欲貪隨伏，此無始來依彼轉故。二、圓滿聞持陀羅尼愚，即是此中能障總持、聞、思慧者。
四、微細煩惱現行障，謂所知障中俱生一分，第六識俱身見等攝，最下品故，不作意緣故，遠隨現行故，說名微細。
彼障四地菩提分法，入四地時便能永斷。
彼昔多與第六識中任運而生，執我見等同體起故，說煩惱名，今四地中既得無漏菩提分法，彼便永滅，此我見等亦永不行。
初、二、三地行施、戒、修，相同世間，四地修得菩提分法方名出世，故能永害二身見等。
寧知此與第六識俱？
第七識俱執我見等，與無漏道性相違故，八地以去方永不行，七地已來猶得現起，與餘煩惱為依持故，此麁彼細，伏有前後，故此但與第六相應。
「身見等」言亦攝無始所知障攝定愛、法愛。彼定、法愛三地尚增；入四地時方能永斷，菩提分法特違彼故。
由斯四地說斷二愚及彼麁重。一、等至愛愚，即是此中定愛俱者；二、法愛愚，即是此中法愛俱者。所知障攝二愚斷故，煩惱二愛亦永不行。
五、於下乘般涅槃障，謂所知障中俱生一分，令厭生死樂趣涅槃，同下二乘厭苦欣滅。彼障五地無差別道，入五地時便能永斷。由斯五地說斷二愚及彼麁重：一、純作意背生死愚，即是此中厭生死者；二、純作意向涅槃愚，即是此中樂涅槃者。
〔T31 0053b01〕六、麁相現行障，謂所知障中俱生一分，執有染、淨麁相現行，彼障六地無染、淨道，入六地時便能永斷。
由斯六地說斷二愚及彼麁重。一、現觀察行流轉愚，即是此中執有染者，諸行流轉染分攝故；二、相多現行愚，即是此中執有淨者。
取淨相故，相觀多行，未能多時住無相觀。
七、細相現行障，謂所知障中俱生一分，執有生滅細相現行，彼障七地妙無相道，入七地時便能永斷。
由斯七地說斷二愚及彼麁重。一、細相現行愚，即是此中執有生者，猶取流轉細生相故；二、純作意求無相愚，即是此中執有滅者，尚取還滅細滅相故。
純於無相作意勤求，未能空中起有勝行。
八、無相中作加行障，謂所知障中俱生一分，令無相觀不任運起。
前之五地，有相觀多，無相觀少；於第六地，有相觀少，無相觀多；第七地中純無相觀，雖恒相續而有加行，由無相中有加行故，未能任運現相及土，如是加行障八地中無功用道；故若得入第八地時便能永斷。彼永斷故，得二自在。
由斯八地說斷二愚及彼麁重。一、於無相作功用愚；二、於相自在愚，令於相中不自在故，此亦攝土、相一分故。
八地以上純無漏道任運起故，三界煩惱永不現行，第七識中細所知障猶可現起，生空智果不違彼故。
九、利他中不欲行障，謂所知障中俱生一分，令於利樂有情事中，不欲勤行，樂修己利。
彼障九地四無閡解，入九地時便能永斷。
由斯九地說斷二愚及彼麁重。
〔T31 0053c01〕一、於無量所說法、無量名句字、後後慧辯陀羅尼自在愚。
於無量所說法陀羅尼自在者，謂義無閡解，即於所詮總持自在，於一義中現一切義故；於無量名句字陀羅尼自在者，謂法無閡解，即於能詮總持自在，於一名句字中現一切名句字故；於後後慧辯陀羅尼自在者，謂詞無閡解，即於言音展轉訓釋總持自在，於一音聲中現一切音聲故。
二、辯才自在愚，辯才自在者，謂辯無閡解，善達機宜巧為說故。
愚能障此四種自在，皆是此中第九障攝。
十、於諸法中未得自在障，謂所知障中俱生一分，令於諸法不得自在。
彼障十地大法智雲及所含藏、所起事業。
入十地時便能永斷。由斯十地說斷二愚及彼麁重。一、大神通愚，即是此中障所起事業者；二、悟入微細祕密愚，即是此中障大法智雲及所含藏者。
此地於法雖得自在，而有餘障，未名最極。
謂有俱生微所知障，及有任運煩惱障種，金剛喻定現在前時，彼皆頓斷，入如來地。
由斯佛地說斷二愚及彼麁重：一、於一切所知境極微細著愚，即是此中微所知障；二、極微細礙愚，即是此中一切任運煩惱障種。
故《集論》說：得菩提時頓斷煩惱及所知障，成阿羅漢及成如來，證大涅槃、大菩提故。
成唯識論卷第十
護法等菩薩造
三藏法師玄奘奉 詔譯
〔T31 0054a06〕此十一障，二障所攝。
煩惱障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。
修所斷種，金剛喻定現在前時，一切頓斷。彼障現起，地前漸伏，初地以上，能頓伏盡，令永不行，如阿羅漢。由故意力，前七地中雖暫現起，而不為失。八地以上，畢竟不行。
所知障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。
修所斷種，於十地中，漸次斷滅；金剛喻定現在前時，方永斷盡。彼障現起，地前漸伏；乃至十地，方永伏盡。
八地以上，六識俱者，不復現行，無漏觀心，及果相續，能違彼故；第七俱者，猶可現行，法空智果起位方伏。
前五轉識，設未轉依，無漏伏故，障不現起。
雖於修道十地位中，皆不斷滅煩惱障種，而彼麁重，亦漸斷滅，由斯故說二障麁重，一一皆有三位斷義。
雖諸位中，皆斷麁重，而三位顯，是故偏說。
斷二障種，漸、頓云何？
第七識俱煩惱障種，三乘將得，無學果時，一剎那中，三界頓斷。所知障種，將成佛時，一剎那中，一切頓斷，任運內起，無麁細故。
餘六識俱煩惱障種，見所斷者，三乘見位真見道中，一切頓斷；修所斷者，隨其所應：一類二乘，三界九地，一一漸次，九品別斷；一類二乘，三界九地，合為一聚，九品別斷；菩薩要起金剛喻定，一剎那中，三界頓斷。
〔T31 0054b01〕所知障種，初地初心，頓斷一切見所斷者。修所斷者，後於十地修道位中，漸次而斷，乃至正起金剛喻定，一剎那中方皆斷盡。通緣內外麁細境生，品類差別有眾多故。
二乘根鈍，漸斷障時，必各別起無間、解脫；加行、勝進，或別或總。
菩薩利根，漸斷障位，非要別起無間、解脫，剎那剎那能斷證故。加行等四，剎那剎那前後相望，皆容具有。
十真如者：
一、遍行真如：謂此真如二空所顯，無有一法而不在故。
二、最勝真如：謂此真如具無邊德，於一切法最為勝故。
三、勝流真如：謂此真如所流教法，於餘教法極為勝故。
四、無攝受真如：謂此真如無所繫屬，非我執等所依取故。
五、類無別真如：謂此真如類無差別，非如眼等類有異故。
六、無染淨真如：謂此真如本性無染，亦不可說後方淨故。
七、法無別真如：謂此真如雖多教法，種種安立而無異故。
八、不增減真如：謂此真如離增減執，不隨淨染有增減故。即此亦名相土自在所依真如，謂若證得此真如已，現相、現土俱自在故。
九、智自在所依真如：謂若證得此真如已，於無礙解得自在故。
十、業自在等所依真如：謂若證得此真如已，普於一切神通作業、總持定門皆自在故。
雖真如性實無差別，而隨勝德假立十種。
雖初地中已達一切，而能證行，猶未圓滿，為令圓滿，後後建立。
如是菩薩於十地中，勇猛修行十種勝行，斷十重障，證十真如，於二轉依便能證得。
〔T31 0054c01〕轉依位別，略有六種。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔所釋之頌〕承前章，第二十九頌·十重障十真如
一、十重障
所說的「十重障」（十地各要斷的十層深重的障）是這樣：
（一）異生性障〔初地〕
一、異生性障——指的是煩惱障、所知障這兩種障裡頭「分別起」的那一類（後天被熏出來、靠分別才起的，不是與生俱來的）；就是靠著這分別起的種子，立了個「異生性」的名（「異生」就是凡夫，還沒入聖、生在種種異趣裡）。二乘在見道現前時，只斷掉一種（煩惱障的分別種），就叫得了「聖性」；菩薩在見道現前時，兩種都斷（煩惱障、所知障的分別種一起斷），才叫得了「聖性」。
〔斷障不會兩種品性並存〕真見道現前的時候，那兩種障的分別種一定就不成就（再也立不住）了——這就像光明和黑暗一定不會同時並存、像一桿秤的兩頭一高一低同時翹起壓下，凡是互相違背的法，道理上必然如此。所以不會有『聖性、異生性兩種品性同時都成立』這種毛病（不會已經登了聖位、卻還算凡夫）。
〔難〕有人問：到了「無間道」（正斷惑、惑被斷的那一剎那）的時候，惑的種子已經沒了，那何必還要再起一個「解脫道」（緊接的下一剎那）呢？〔答〕因為「斷惑」和「證滅」這兩件事，心裡所期望的目標不一樣（一個是斷掉惑、一個是證得那個寂滅，是兩回事）。再說，為了捨掉那一品惑的「麁重性」——無間道時雖然惑的種子已經沒了，可是它那個「無堪任性」（沉重使不上力的劣性、也就是麁重）還沒捨掉；為了捨這個麁重，才接著起「解脫道」，並且證得這一品的「擇滅無為」（靠智慧揀擇的力量把惑滅掉、所顯的那個不生不滅的無為理）。
〔初地斷的兩種愚〕雖然見道生起時，也順帶斷掉了「惡趣」（地獄餓鬼畜生這些壞去處）的種種業和果報等等，可是現在這裡只挑「能起煩惱」的那一面來講，因為它才是根本（惡趣業果是枝末，煩惱是根本）。所以初地說斷掉『兩種愚』和它們的麁重：一、執著我法愚（把「我」、把「法」執成實有的那種愚癡）——就是這裡說的異生性障；二、惡趣雜染愚（造惡趣業、墮惡趣的那種愚）——就是前面說的惡趣種種業和果報等等。
要曉得：這裡說的「愚」，是把一整品的東西都籠統叫作「愚」（不是單指一個心所），後面的文都照這個來理解。另有一種解法：那部經只說『利、鈍兩種障品一起起』的兩種愚（利的、鈍的各算一種）。至於這裡說的「麁重」，是要點出那兩種愚，或是點出那兩種愚所帶起的「無堪任性」（使不上力的劣性）——就好比入第二禪等定的時候說「斷苦根」，所斷的那個苦根，其實既不是當下的現行、也不是種子，可照樣叫它「麁重」（指那種餘留的劣性）；這裡也是同樣道理。後面文裡再出現「麁重」這個詞，都照這個例子來理解。
雖然初地所斷的其實煩惱障、所知障兩種都包括，可是「異生性障」這個名，用意偏偏取的是「所知障」這一面——因為本論說「十無明」（十地各對應的那十種無明）是「非染污」的（不是會擾心受報的那種染污無明）；而這個無明，就是十障品裡頭的「愚」。二乘也能斷煩惱障，可那煩惱障是三乘共通要斷的，不是這裡（十障）特別要講的（這裡要講的是菩薩不共的所知障）。又，說『十無明是不染污』的，那只是就『十地修道位所要斷的』這一面來說的（不是說它全然無染）。
雖然在這初地位裡，也順帶伏住了煩惱、斷了它的麁重，可這不是本意所在，也並沒有斷掉它的隨眠（潛伏的種子），所以這裡就不提它。按道理講，初地的修道位裡其實也斷了『俱生所知障』（與生俱來的所知障）的一部分；不過現在這裡只挑『最初斷的那一分』來講（先講初地頭一回斷的），至於後面九地各斷什麼，照這個道理類推就知道了。
每一地裡頭分『入心、住心、滿心』三個階段，住心、滿心一待就很久，按理就該繼續往下斷該斷的障；要不然的話，『入、住、滿』這三個階段所行的道豈不就沒分別了（待那麼久卻不進斷，三階段就一個樣了）。所以說：菩薩得了「現觀」（見道親證）以後，又在十地的修道位裡，專修『永遠滅掉所知障』的道，卻故意『留著煩惱障，好藉著大願去受生』（留一點惑來滋潤受生、好繼續在世間度眾生），不像二乘那樣急著奔向「圓寂」（趕快入涅槃了事）；所以在修道位裡並不去斷煩惱障，要等到快成佛的時候才把它一下子頓斷。
（二）邪行障〔二地〕
二、邪行障——指的是所知障裡頭「俱生」（與生俱來）的一部分，以及由它帶起來的、會無意間犯戒的身語意三業。它障礙二地那種『極清淨的尸羅』（戒），一進二地就能把它永遠斷掉。所以二地說斷掉兩種愚和它們的麁重：一、微細誤犯愚（會細微誤犯戒的那種愚）——就是這裡說的俱生一分；二、種種業趣愚（造種種趨向惡道的業的那種愚）——就是它帶起來的那些誤犯三業，這也叫『只顧造業、不明白業』的愚。
（三）闇鈍障〔三地〕
三、闇鈍障（昏暗遲鈍的障）——指的是所知障裡頭俱生的一部分，它害得聽來的、思惟來的、修來的法都記不住、忘掉。它障礙三地那殊勝的定、總持（陀羅尼），以及由它們發出來的殊勝三慧（聞慧、思慧、修慧），一進三地就能把它永遠斷掉。所以三地說斷掉兩種愚和它們的麁重：一、欲貪愚——就是這裡頭能障礙「殊勝定」和「修慧」的那一分；這一分障從前多半跟「欲貪」（對五欲的貪）一起起，所以叫它「欲貪愚」；如今得了殊勝定和修所成慧，這障既然永遠斷了，欲貪也就跟著被伏住（因為欲貪從無始以來就是靠這個障才轉起來的，障一斷，它就失了依靠）。二、圓滿聞持陀羅尼愚——就是這裡頭能障礙「總持」以及『聞慧、思慧』的那一分。
（四）微細煩惱現行障〔四地〕
四、微細煩惱現行障——指的是所知障裡頭俱生的一部分，屬於跟第六識相應的「身見」（執身為我的見）這一類。為什麼叫它「微細」呢？三個理由：一是它屬於「最下品」（最弱的一等）；二是它『不必特地起念去緣』（不作意就自動緣，藏得深）；三是它『遠遠地隨著現行』（暗暗跟在現行後頭，不顯眼）。它障礙四地的菩提分法，一進四地就能把它永遠斷掉。
這一分所知障，從前多半是在第六識裡頭自自然然地生起，跟那『執我的身見』連成一體一起冒出來，所以才借用「煩惱」這個名來叫它（其實它本身是所知障，因為跟身見同體，就連帶說成煩惱）；如今四地裡既然得了無漏的菩提分法，它就永遠滅掉了，這身見等也就永遠不再現行。為什麼到四地才斷得了呢？因為初地、二地、三地所修的布施、持戒、禪修，樣子還跟世間差不多（不夠出世）；到四地修得了菩提分法，才算真正「出世」，所以才能把這身見等永遠害除（斬斷）。
〔難〕有人問：怎麼知道這個障是跟「第六識」連在一起、而不是跟第七識？〔答〕因為跟第七識相應的那個執我身見等，跟無漏道的性子相違背，要到八地以後才永遠不現行，七地以來都還會冒出來（因為它給其餘煩惱當依靠、撐著它們）；可見第六這個比較「粗」、第七那個比較「細」，伏住它們有先有後（粗的先伏、細的後伏）。所以四地這裡所斷的，只跟「第六識」相應（第七的細身見要留到八地才了）。
這裡說「身見等」的那個「等」字，還把無始以來所知障所攝的「定愛、法愛」也包進來了（定愛＝貪著禪定的樂，法愛＝貪著所修的法）。這定愛、法愛在三地時還在增長；要進到四地才能把它永遠斷掉——因為菩提分法特別跟它相違背（專剋它）。所以四地說斷掉兩種愚和它們的麁重：一、等至愛愚（「等至」就是禪定，貪著禪定的那種愚）——就是這裡頭跟「定愛」連在一起的；二、法愛愚——就是這裡頭跟「法愛」連在一起的。這兩種所知障所攝的愚既然斷了，那連帶的、煩惱障所攝的「定愛、法愛」這兩種愛，也就永遠不再現行了。
（五）於下乘般涅槃障〔五地〕
五、於下乘般涅槃障（傾向走二乘那條入涅槃路子的障）——指的是所知障裡頭俱生的一部分，它害得菩薩厭離生死、一心想奔涅槃，跟下劣的二乘那種『厭惡苦、欣求寂滅』一個樣。它障礙五地的「無差別道」（看破生死和涅槃其實沒有高下差別的那種道），一進五地就能把它永遠斷掉。所以五地說斷掉兩種愚和它們的麁重：一、純作意背生死愚（一味起念要背棄生死的那種愚）——就是這裡頭「厭離生死」的那一分；二、純作意向涅槃愚（一味起念奔向涅槃的那種愚）——就是這裡頭『貪樂涅槃』的那一分。
（六）麁相現行障〔六地〕
六、麁相現行障（粗相冒出來的障）——指的是所知障裡頭俱生的一部分，它執著有「染、淨」的粗相在那兒現行（還分得清這是染、那是淨，落在粗的相上）。它障礙六地的「無染淨道」（連染淨之相都不執的那種道），一進六地就能把它永遠斷掉。所以六地說斷掉兩種愚和它們的麁重：一、現觀察行流轉愚（觀察諸行流轉、執著有「染」的那種愚）——就是這裡頭「執有染」的那一分（因為諸行的流轉歸在染這一邊）；二、相多現行愚（取相的觀太多的那種愚）——就是這裡頭「執有淨」的那一分；因為它老去取「淨」的相，所以『取相的觀』（相觀）起得多，沒辦法長時間安住在「無相觀」裡。
（七）細相現行障〔七地〕
七、細相現行障（細相冒出來的障）——指的是所知障裡頭俱生的一部分，它執著有「生、滅」的細相在那兒現行（比六地更細，連生滅之相都還執著）。它障礙七地的「妙無相道」（微妙的無相道），一進七地就能把它永遠斷掉。所以七地說斷掉兩種愚和它們的麁重：一、細相現行愚——就是這裡頭「執有生」的那一分，因為它還在取「流轉」那邊細微的「生」相；二、純作意求無相愚（一味起念去求無相的那種愚）——就是這裡頭「執有滅」的那一分，因為它還在取「還滅」那邊細微的「滅」相；它只顧一味在「無相」上起念勤求，還沒能在「空」裡頭起「有」的勝行（也就是在無相觀裡頭同時起妙有的行——空有並進）。
（八）無相中作加行障〔八地〕
八、無相中作加行障（在無相觀裡頭還得費力的障）——指的是所知障裡頭俱生的一部分，它害得「無相觀」沒辦法任運（不費力地自動）起來。把前面幾地排一排就清楚了：前五地，是「有相觀」多、「無相觀」少；到第六地，是有相觀少、無相觀多；到第七地，已經純是無相觀了，雖然能一直接續下去，可是仍舊『要費力』（有加行）；正因為『在無相觀裡還得費力』，所以還沒辦法任運地現起「相」（佛身相）和「土」（佛國土）。這個「加行」（費力）就障礙了八地的「無功用道」（不費力就行的道）；所以一進到第八地，就能把它永遠斷掉。這障一斷盡，就得了『相、土兩種自在』（現身相、現國土都自由自在）。
所以八地說斷掉兩種愚和它們的麁重：一、於無相作功用愚（在無相觀裡頭還得費力的那種愚）；二、於相自在愚——它害得在「相」上頭不得自在，這種愚也把「土、相」的一部分包進來了。八地以上純是無漏道任運而起，所以三界的煩惱永遠不再現行了；不過第七識裡頭那個『細的所知障』還可能冒出來——因為「生空智果」（證我空所成的果）跟它（細所知障）並不相違背（生空智剋的是煩惱障，剋不到所知障，所以伏不住它）。
（九）利他中不欲行障〔九地〕
九、利他中不欲行障（在利益別人的事上提不起勁的障）——指的是所知障裡頭俱生的一部分，它害得菩薩在『利樂眾生』這種事上不肯勤勤懇懇去做，光想著修自己這邊的利益。它障礙九地的「四無礙解」，一進九地就能把它永遠斷掉。所以九地說斷掉兩種愚和它們的麁重：
一、是一種大愚，它障礙了「無量所說法、無量名句字、後後慧辯」這三方面的陀羅尼自在。一樣一樣說清楚——
『於無量所說法的陀羅尼自在』，講的是「義無礙解」，也就是在『所詮的義理』上頭能總攬自在，在一個義理裡頭就能顯出一切義理來（一通百通）；
『於無量名句字的陀羅尼自在』，講的是「法無礙解」，也就是在『能詮的名、句、字』（文字言語）上頭能總攬自在，在一個名句字裡頭就能顯出一切名句字來；
『於後後慧辯的陀羅尼自在』，講的是「詞無礙解」，也就是在『言音上一層層輾轉解釋』這方面能總攬自在，在一個音聲裡頭就能顯出一切音聲來。
二、辯才自在愚——所謂「辯才自在」，講的是「辯無礙解」，也就是能把握聽法者的根機時宜、善巧地為他說法。這種愚能障礙上面說的四種自在（義、法、詞、辯這四無礙解），全都算在這裡第九地要斷的障裡頭。
（十）於諸法中未得自在障〔十地〕
十、於諸法中未得自在障（對種種法還沒得自在的障）——指的是所知障裡頭俱生的一部分，它害得菩薩對種種法還不能自由自在。它障礙十地的「大法智雲」、以及這智雲所含藏的功德和所起的事業。一進十地就能把它永遠斷掉。所以十地說斷掉兩種愚和它們的麁重：一、大神通愚——就是這裡頭障礙「所起事業」（施展神通作業）的那一分；二、悟入微細祕密愚——就是這裡頭障礙『大法智雲和它所含藏的功德』的那一分。
〔佛地·金剛喻定頓斷〕
這第十地對種種法雖然已經得了自在，可是還剩下一點障，所以還不能叫「最究竟」。剩的是什麼呢？就是還有俱生的「微細所知障」、還有任運的「煩惱障種子」（藏在底下的煩惱障種子）；等到「金剛喻定」（堅利如金剛、能摧一切障的那個定）現前的時候，這些就一下子全斷掉，於是進入「如來地」（成佛）。所以佛地說斷掉兩種愚和它們的麁重：一、於一切所知境極微細著愚（對一切所知的境還有極微細的黏著的那種愚）——就是這裡頭的微細所知障；二、極微細礙愚（極微細的滯礙的那種愚）——就是這裡頭一切任運的煩惱障種子。
所以它所根據的那部論說：得菩提的時候，把煩惱障和所知障一下子全斷掉，於是既成就阿羅漢（斷盡煩惱障這一面）、又成就如來（連所知障也斷盡），證得了大涅槃、大菩提。
〔卷十〕二障三位斷·漸頓
前面說的這十一種障（十地各一共十種，再加佛地那一種），通通歸進「煩惱障、所知障」這兩種障裡頭去。
先說煩惱障。它分『見道才斷的種子』和『修道才斷的種子』兩類。煩惱障裡『見道斷的種子』，在極喜地（初地）的見道頭一回就斷掉；它的現行，登地之前就已經伏住了。煩惱障裡『修道斷的種子』，要到金剛喻定現前時才一下子全斷掉；它的現行，登地之前是慢慢伏，初地以上就能一下子伏盡、讓它永遠不再起（跟阿羅漢一樣）；不過菩薩靠「故意力」（特意留一點惑來滋潤受生、好繼續度眾生），前七地裡頭雖然偶爾還讓它冒一下，可這不算過失（是有意留的）；到八地以上就徹底不再起了。
再說所知障，也分見道斷、修道斷兩類。所知障裡『見道斷的種子』，在極喜地的見道頭一回就斷掉；它的現行，登地之前就已經伏住了。所知障裡『修道斷的種子』，在十地裡頭一步步地斷下去，要到金剛喻定現前時才永遠斷盡；它的現行，登地之前慢慢伏，一直到十地才永遠伏盡。
八地以上的情形再細看：跟前六識連在一起的那部分所知障，不再現行了——因為無漏的觀心和它的果一直接續著，能剋住它；可跟第七識連在一起的那部分，還可能現行，要到「法空智果」（證法空所成的果）起來的時候才伏得住。至於前五個轉識（眼耳鼻舌身識），即使它本身還沒轉依，也因為被無漏所伏住的緣故，障也不會冒出來。
雖然在修道、十地這些位裡頭並不正式去斷滅煩惱障的種子（種子留到金剛喻定才斷），可是煩惱障的「麁重」也跟著一步步斷掉了；正因為這樣，才說兩種障的麁重，每一種都有「三位斷」的講法（登地前先伏、十地裡漸斷、金剛喻定一下子頓斷，分這三個階位）。雖然其實各個位裡都在斷麁重，可是這三個階位最顯著，所以特別只挑這三個來講。
〔斷兩種障的種子，哪些是漸、哪些是頓〕問：斷這兩種障的種子，哪些是慢慢斷（漸）、哪些是一下子斷（頓）？先看跟第七識連在一起的——跟第七識連在一起的「煩惱障種子」，三乘（聲聞、緣覺、菩薩）快要證得無學果（最高果位）的時候，在一剎那裡頭把三界的都一下子頓斷。跟第七識連在一起的「所知障種子」，快成佛的時候，在一剎那裡頭一切都頓斷（因為它是任運地在裡頭起、沒有粗細的分別，所以一斷就全斷）。
再看跟其餘六識連在一起的「煩惱障種子」。其中『見道斷的』，在三乘的見道位、也就是真見道裡頭，一下子全頓斷。『修道斷的』就要看是哪一類人：有一類二乘，是把三界九地（欲界一地、色界四地、無色界四地）一地一地、按九品（上上到下下九等）分開來慢慢斷；另一類二乘，是把三界九地併成一大堆、再按九品分開來斷；至於菩薩，則要等金剛喻定起來，在一剎那裡頭把三界的一下子頓斷。
再看跟六識連在一起的「所知障種子」。它『見道斷的』那部分，在初地的初心（剛入初地那一念）就一下子全頓斷。『修道斷的』那部分，往後在十地的修道位裡頭一步步地斷，一直到正式起金剛喻定的時候，才在一剎那裡頭全部斷盡——為什麼要這麼一步步斷呢？因為它緣的境裡裡外外、粗的細的都有，品類差別多得很（所以得分許多次慢慢斷，不像第七識那個無粗細之分、一斷全斷）。
二乘根器鈍，慢慢斷障的時候，一定要分開來一個個地起「無間道」（正斷惑那一念）和「解脫道」（緊接證滅那一念）；至於『加行道、勝進道』這兩個，有時分開起、有時合著起。菩薩根器利，慢慢斷障的時候就不必特地分開來起無間道、解脫道——因為他剎那剎那當下就能斷、能證（不必一念斷、一念證地排隊）；至於加行道等四道（加行、無間、解脫、勝進），剎那剎那前前後後一比照，全都可能同時具足。
二、十真如
所說的「十真如」（真如只有一個，按各地所證分十層來說）是這樣：一、遍行真如——這個真如是由我空、法空兩種空顯出來的，沒有哪一個法是它不遍在的（它周遍一切，所以叫遍行）。二、最勝真如——這個真如具足無邊的功德，在一切法當中最為殊勝，所以叫最勝。
三、勝流真如——從這個真如流出來的教法，比其餘的教法都殊勝得多，所以叫勝流（殊勝的流出）。四、無攝受真如——這個真如不繫屬於誰、不歸誰所有，「我執」等等抓不住它、據不了它，所以叫無攝受（沒法被佔取）。
五、類無別真如——這個真如，它的類別沒有差異，不像眼、耳等等諸法那樣一類一類各不相同（真如只是一味，沒有種類之別），所以叫類無別。六、無染淨真如——這個真如本性上就沒有染污，也不能說它是『後來才變成清淨的』（它本來就淨，不是後修才淨的），所以叫無染淨。
七、法無別真如——這個真如，雖然立了種種不同的教法、種種不同的安立名相，可它本身並沒有差異（教法雖多，所依的真如是一個），所以叫法無別。八、不增減真如——這個真如離開了「增、減」的執著，不會隨著清淨就增、隨著染污就減，所以叫不增減；這第八個真如又叫「相土自在所依真如」——因為證得了這個真如以後，現身相、現國土都得了自在（它是現相現土自在所靠的底子）。
九、智自在所依真如——證得了這個真如以後，就在「四無礙解」上頭得了自在（它是智得自在所靠的底子），所以這麼叫。十、業自在等所依真如——證得了這個真如以後，普遍在一切神通作業、總持、定門上頭都得了自在（它是這種種業得自在所靠的底子），所以這麼叫。
真如的本性其實沒有差別（明明是一個），可是按各地各自證出來的殊勝功德，姑且把它立成十種來說。雖然在初地裡頭其實已經通達了整個真如（一通就全通），可是那『能證的行』（能去證它的修行工夫）還沒圓滿；為了讓這工夫一步步圓滿，所以後面一地一地再立出別的真如來（讓菩薩一層一層深入地證）。
就這樣，菩薩在十地當中勇猛精進地修十種勝行、斷十重障、證十真如，於是就能證得那兩種轉依（涅槃、菩提）。
〔Verses commented〕Continuing verse 29 · the ten obstructions and ten suchnesses
3. The ten weighty obstructions
The "ten weighty obstructions" spoken of (the ten layers of deep, heavy obstruction that each of the ten stages must sever) are these:
(a) The obstruction of the common-being nature 〔first stage〕
First, the obstruction of the common-being nature — it refers to that kind, among the afflictive obstruction and the cognitive obstruction, that is "discrimination-arisen" (the kind that is perfumed in later, that arises only through discrimination, not the kind one is born with); and it is precisely upon the seeds of this discrimination-arisen [kind] that the name "common-being nature" is set up ("common being" being the ordinary being, not yet entered into sainthood, born among the various differing destinies). When the two vehicles' path of seeing is present before them, they sever only one kind (the discrimination-arisen seeds of the afflictive obstruction), and are said to have obtained the "noble nature"; when the bodhisattva's path of seeing is present before him, he severs both kinds (the discrimination-arisen seeds of the afflictive obstruction and of the cognitive obstruction together), and only then is said to have obtained the "noble nature."
〔Severing the obstruction, two kinds of nature do not coexist〕 When the true path of seeing is present before one, the discrimination-arisen seeds of those two obstructions definitely cannot then be established (they can no longer hold their ground) — this is just like light and dark, which definitely cannot coexist at the same time, like the two ends of a balance-scale, which rise and fall in the very same instant; whatever dharmas are mutually opposed must, in principle, be so. And so there is no fault of "both the noble nature and the common-being nature being established at once" (one does not, having already mounted into the noble position, still count as an ordinary being).
〔Q〕 Someone asks: at the time of "the uninterrupted path" (the very instant of formally severing the delusion, when the delusion is being severed) the seeds of the delusion are already gone — what use, then, is there in raising up a "path of liberation" again (the next instant immediately following)? 〔A〕 Because "severing the delusion" and "witnessing the cessation" are two matters in which the heart's aim is different (one is to sever the delusion, one is to witness that quiescent cessation — two distinct things). And further, in order to discard the "coarse-and-heavy nature" of that class of delusion — at the time of the uninterrupted path, though the seeds of the delusion are already gone, yet its "unserviceable nature" (the base quality of being weighty and good for nothing, that is, the coarse-and-heavy) has not yet been discarded; and it is in order to discard this coarse-and-heavy that one then goes on to raise the "path of liberation," and witnesses the "cessation-through-discrimination unconditioned" of this class (that unconditioned principle, neither arising nor perishing, disclosed when by the power of discriminating wisdom the delusion is extinguished).
〔The two follies the first stage severs〕 Although, when the path of seeing arises, one also severs in passing the various karmas and karmic fruits of the "evil destinies" (the bad places to be reborn — the hells, the hungry ghosts, the animals) and the rest, yet here only the side "that can give rise to the afflictions" is taken up to be spoken of, because it is the root (the evil-destiny karma-and-fruit being a branch, the afflictions being the root). And so the first stage is said to sever "two follies" and their coarse-and-heavy: first, the folly of attachment to self and dharmas (the folly of grasping "self" and "dharmas" as really existent) — this is just the obstruction of the common-being nature spoken of here; second, the folly of the evil-destiny defilement (the folly of making evil-destiny karma and falling into the evil destinies) — this is just the various evil-destiny karmas and karmic fruits and the rest spoken of above.
One should know: the "folly" spoken of here is the whole class summed up and called "folly" (it is not pointing to one single mental factor); the later passages are all to be understood after this manner. There is another reading: that [scripture] speaks only of the two follies of "the sharp and the dull obstruction-classes arising together" (the sharp counting as one, the dull as one). As for the "coarse-and-heavy" spoken of here, it points out those two follies, or points out the "unserviceable nature" that those two follies give rise to — just as, when one enters the second meditative concentration and the rest, one is said to "sever the faculty of suffering": the faculty of suffering that is severed, although it is neither a present-activity nor a seed, is nonetheless named "coarse-and-heavy" (pointing to that leftover base quality); and it is the same here too. Where "coarse-and-heavy" appears again in later passages, it is all to be understood after this example.
Although what the first stage severs in truth includes both the afflictive obstruction and the cognitive obstruction, yet the name "obstruction of the common-being nature" intends, of all things, the side of "the cognitive obstruction" — because the root treatise says the "ten ignorances" (the ten kinds of ignorance answering to each of the ten stages) are "non-defiled" (not the sort of defiled ignorance that disturbs the mind and draws retribution); and this ignorance is just the "folly" of the ten obstruction-classes. The two vehicles too can sever the afflictive obstruction, but that afflictive obstruction is something the three vehicles in common must sever, and is not what is specially being spoken of here (what is to be spoken of here is the cognitive obstruction not shared [with the two vehicles], unique to the bodhisattva). And again, the saying that "the ten ignorances are non-defiled" is said only with reference to "what is to be severed in the path of cultivation across the ten stages" (it does not mean that this ignorance is wholly free of defilement).
Although in this first stage one does also subdue the afflictions in passing and sever their coarse-and-heavy, yet this is not where the principal intent lies, and one does not sever their "latent tendencies" (the dormant seeds); and so it is not mentioned here. In strict principle, the first stage's path of cultivation does also sever a portion of the "innate cognitive obstruction" (the cognitive obstruction one is born with); only here, for now, just "the portion severed at the very first" is spoken of (first speaking of what the first stage severs at the start); and as for what each of the latter nine stages severs, one will know it by extending this same principle.
Within each stage there are the three phases "the entering mind, the abiding mind, the fulfilling mind," and the abiding and fulfilling minds dwell there a very long while; by rights, then, one ought to go on severing the obstructions that ought to be severed — for otherwise, the paths walked in these three phases, "entering, abiding, fulfilling," would have no difference at all (dwelling so long yet not advancing the severing, the three phases would be all of a piece). And so it is said: the bodhisattva, having attained "direct realization" (the face-to-face witnessing of the path of seeing), then within the ten stages' path of cultivation cultivates only the path that "forever extinguishes the cognitive obstruction," and deliberately "retains the afflictive obstruction, so as to take rebirth by aid of his great vow" (retaining a little delusion to moisten his rebirth, the better to go on in the world ferrying beings across), unlike the two vehicles, who hasten toward "perfect quiescence" (rushing to enter nirvāṇa and have done); and so in the path of cultivation he does not sever the afflictive obstruction, but severs it all at once only when about to become a buddha.
(b) The obstruction of wrong conduct 〔second stage〕
Second, the obstruction of wrong conduct — it refers to one portion of the "innate" (born-with-one) part within the cognitive obstruction, together with the body-speech-and-mind three karmas of inadvertent transgression that it gives rise to. It obstructs the second stage's "utterly pure śīla" (discipline), and on entering the second stage one can forever sever it. And so the second stage is said to sever two follies and their coarse-and-heavy: first, the folly of subtle inadvertent transgression (the folly by which one might subtly and inadvertently transgress the precepts) — this is just the innate portion spoken of here; second, the folly of the manifold karmic destinies (the folly of making the manifold karmas that tend toward the evil destinies) — this is just those inadvertent-transgression three karmas it gives rise to, which is also called the folly of "merely making karma, not understanding karma."
(c) The obstruction of dullness 〔third stage〕
Third, the obstruction of dullness (the obstruction of darkness and sluggishness) — it refers to one portion of the innate part within the cognitive obstruction, which makes one forget and lose the dharmas heard, the dharmas thought over, and the dharmas cultivated. It obstructs the third stage's excellent concentration and "all-retention" (dhāraṇī), and the excellent three wisdoms (the wisdom-from-hearing, the wisdom-from-thinking, the wisdom-from-cultivating) that they send forth, and on entering the third stage one can forever sever it. And so the third stage is said to sever two follies and their coarse-and-heavy: first, the folly of sensual greed — this is just the portion here that can obstruct "the excellent concentration" and "the wisdom-from-cultivating"; this portion of obstruction in former times mostly arose together with "sensual greed" (greed for the five sense-pleasures), and so it is named the folly of sensual greed; now that one has attained the excellent concentration and the wisdom-attained-from-cultivation, and this obstruction is forever severed, the sensual greed too is thereby subdued (because from beginningless time the sensual greed has turned only by leaning on this obstruction, and the obstruction once severed, it loses its support). Second, the folly of the perfect dhāraṇī of hearing-and-retaining — this is just the portion here that can obstruct "the all-retention" and "the wisdom-from-hearing and the wisdom-from-thinking."
(d) The obstruction of the present-activity of subtle afflictions 〔fourth stage〕
Fourth, the obstruction of the present-activity of subtle afflictions — it refers to one portion of the innate part within the cognitive obstruction, subsumed under the "view of the body" (the view that grasps the body as a self) and the like that go together with the sixth consciousness. Why is it named "subtle"? Three reasons: first, it belongs to "the very lowest grade" (the very weakest sort); second, it "takes its object without any rousing of attention" (it grasps of itself, without attention, hidden deep); third, it "follows along with the present-activity at a far remove" (trailing dimly behind the present-activity, not conspicuous). It obstructs the fourth stage's factors of awakening, and on entering the fourth stage one can forever sever it.
This portion of cognitive obstruction, in former times, mostly arose spontaneously within the sixth consciousness, coming forth as one body together with that "self-grasping view of the body," and so the name "affliction" is borrowed for it (it is in itself the cognitive obstruction, but because it is of one body with the view of the body, it is spoken of by association as an affliction); now that within the fourth stage one has attained the uncontaminated factors of awakening, it is forever extinguished, and this view of the body and the rest also forever cease to come forth into activity. Why is it only at the fourth stage that it can be severed? Because the giving, discipline, and cultivation practiced on the first, second, and third stages still look much like the mundane (not yet thoroughly supramundane); only at the fourth stage, where one attains the factors of awakening, does it count as truly "supramundane," and so only there can it forever harm (cut down) this view of the body and the rest.
〔Q〕 Someone asks: how is it known that this obstruction is bound together with "the sixth consciousness," and not with the seventh? 〔A〕 Because the self-grasping view of the body and the like that go together with the seventh consciousness are by nature opposed to the uncontaminated path, and forever cease to come forth into activity only from the eighth stage on, while from the seventh stage back they still come forth (because they serve as the basis-and-support for the rest of the afflictions, propping them up); from which it is plain that the sixth's [view] is comparatively "coarse" and the seventh's comparatively "fine," and the subduing of them has an earlier and a later (the coarse subdued first, the fine subdued later). And so what is severed here at the fourth stage goes together with the sixth consciousness alone (the seventh's fine view of the body is left to the eighth stage to settle).
The word "etcetera" in "the view of the body and the like" also takes in the "concentration-love" and "dharma-love" that are subsumed under the beginningless cognitive obstruction (concentration-love being the clinging attachment to the bliss of meditative concentration, dharma-love being the clinging attachment to the dharma one cultivates). This concentration-love and dharma-love are still on the increase at the third stage; only on entering the fourth stage can they be forever severed — because the factors of awakening are especially opposed to them (their special bane). And so the fourth stage is said to sever two follies and their coarse-and-heavy: first, the folly of the love of meditative attainment ("meditative attainment" being meditative concentration; the folly of clinging to meditative concentration) — this is just what here goes together with "concentration-love"; second, the folly of dharma-love — this is just what here goes together with "dharma-love." Since these two follies subsumed under the cognitive obstruction are severed, the two loves subsumed under the afflictive obstruction, concentration-love and dharma-love, also forever cease to come forth into activity.
(e) The obstruction of [taking] nirvāṇa by the lesser vehicle 〔fifth stage〕
Fifth, the obstruction of [taking] nirvāṇa by the lesser vehicle (the obstruction of inclining to walk the two-vehicle road into nirvāṇa) — it refers to one portion of the innate part within the cognitive obstruction, which makes the bodhisattva weary of birth-and-death and bent on hastening toward nirvāṇa, just like the lowly two vehicles with their "weariness of suffering and longing for quiescence." It obstructs the fifth stage's "path of non-difference" (that path which sees through to the fact that birth-and-death and nirvāṇa have, in truth, no high-or-low difference), and on entering the fifth stage one can forever sever it. And so the fifth stage is said to sever two follies and their coarse-and-heavy: first, the folly of pure-attention turning-the-back-on birth-and-death (the folly of single-mindedly rousing the thought of forsaking birth-and-death) — this is just the "weariness of birth-and-death" portion here; second, the folly of pure-attention turning-toward nirvāṇa (the folly of single-mindedly rousing the thought of hastening toward nirvāṇa) — this is just the "clinging love of nirvāṇa" portion here.
(f) The obstruction of the present-activity of the coarse mark 〔sixth stage〕
Sixth, the obstruction of the present-activity of the coarse mark (the obstruction of the coarse mark coming forth) — it refers to one portion of the innate part within the cognitive obstruction, which grasps that there is a "coarse mark" of "the defiled and the pure" coming forth into activity (one can still tell apart "this is defiled, that is pure," landing on the coarse mark). It obstructs the sixth stage's "path of neither-defiled-nor-pure" (that path which grasps not even the mark of defiled-or-pure), and on entering the sixth stage one can forever sever it. And so the sixth stage is said to sever two follies and their coarse-and-heavy: first, the folly of directly-observing the flowing-on of the formations (the folly of observing the flowing-on of the formations and grasping that there is "the defiled") — this is just the "grasping that there is the defiled" portion here (because the flowing-on of the formations falls on the defiled side); second, the folly of the present-activity of much marking (the folly of having too much of the mark-taking contemplation) — this is just the "grasping that there is the pure" portion here; because it keeps going to take the mark of "the pure," its "mark-taking contemplation" (the marking contemplation) arises much, and it cannot for long abide in "the markless contemplation."
(g) The obstruction of the present-activity of the subtle mark 〔seventh stage〕
Seventh, the obstruction of the present-activity of the subtle mark (the obstruction of the subtle mark coming forth) — it refers to one portion of the innate part within the cognitive obstruction, which grasps that there is a "subtle mark" of "arising and perishing" coming forth into activity (finer than the sixth stage's, still grasping even the mark of arising-and-perishing). It obstructs the seventh stage's "marvelous markless path," and on entering the seventh stage one can forever sever it. And so the seventh stage is said to sever two follies and their coarse-and-heavy: first, the folly of the present-activity of the subtle mark — this is just the "grasping that there is arising" portion here, because it still takes the subtle "arising"-mark on the "flowing-on" side; second, the folly of pure-attention seeking the markless (the folly of single-mindedly rousing the thought of seeking the markless) — this is just the "grasping that there is perishing" portion here, because it still takes the subtle "perishing"-mark on the "return-to-cessation" side; it gives itself over single-mindedly to rousing the thought and diligently seeking within "the markless," and cannot yet "within emptiness raise up the excellent practices of being" (that is, within the markless contemplation simultaneously raise the practices of marvelous being — emptiness and being advancing together).
(h) The obstruction of making effort within the markless 〔eighth stage〕
Eighth, the obstruction of making effort within the markless (the obstruction of still having to make effort within the markless contemplation) — it refers to one portion of the innate part within the cognitive obstruction, which makes the "markless contemplation" unable to arise spontaneously (effortlessly, of itself). Lining up the preceding stages makes it plain: the first five stages have much "mark-bearing contemplation" and little "markless contemplation"; at the sixth stage there is little mark-bearing contemplation and much markless; at the seventh stage it is purely the markless contemplation, and though it can continue on without break, it still "requires effort" (there is yet exertion); and just because "within the markless contemplation one must still make effort," one cannot yet spontaneously bring forth "marks" (the bodily marks of a buddha) and "lands" (a buddha-land). This "effort" (the exertion) is what obstructs the eighth stage's "effortless path" (the path that proceeds without exertion); and so, on entering the eighth stage, one can forever sever it. This obstruction once severed to exhaustion, one attains the "two masteries" (mastery over the marks and over the land, freedom both in bringing forth bodily marks and in bringing forth a land).
And so the eighth stage is said to sever two follies and their coarse-and-heavy: first, the folly of making effort within the markless (the folly of still having to exert oneself within the markless contemplation); second, the folly of [non-]mastery over marks — it makes one not have mastery within "the marks," and this folly also takes in a portion of "the land and the marks." From the eighth stage up it is purely the uncontaminated path arising spontaneously, and so the afflictions of the three realms forever cease to come forth into activity; yet within the seventh consciousness the "fine cognitive obstruction" can still come forth — because "the fruit of the cognition of the emptiness of beings" (the fruit that the witnessing of the emptiness of self accomplishes) is not opposed to it (the cognition of the emptiness of beings bears down on the afflictive obstruction, but cannot reach the cognitive obstruction, and so cannot subdue it).
(i) The obstruction of unwillingness to act for others' benefit 〔ninth stage〕
Ninth, the obstruction of unwillingness to act for others' benefit (the obstruction of being unable to muster zeal for the work of benefiting others) — it refers to one portion of the innate part within the cognitive obstruction, which makes the bodhisattva unwilling to act earnestly and diligently in the work of "benefiting and gladdening sentient beings," fond only of cultivating his own benefit on his own side. It obstructs the ninth stage's "four unobstructed understandings," and on entering the ninth stage one can forever sever it. And so the ninth stage is said to sever two follies and their coarse-and-heavy:
First, a single great folly, which obstructs the dhāraṇī-mastery in these three respects: "the boundless dharmas expounded," "the boundless names, phrases, and syllables," and "the ever-successive wisdom-and-eloquence." Taking them one by one —
"Mastery of the dhāraṇī over the boundless dharmas expounded" speaks of "the unobstructed understanding of meaning," that is, mastery in totally retaining "the meaning that is expressed," for within one meaning one can bring forth all meanings (one mastered, a hundred mastered);
"Mastery of the dhāraṇī over the boundless names, phrases, and syllables" speaks of "the unobstructed understanding of dharma," that is, mastery in totally retaining "the names, phrases, and syllables that express" (the letters and language), for within one name-phrase-syllable one can bring forth all names-phrases-syllables;
"Mastery of the dhāraṇī over the ever-successive wisdom-and-eloquence" speaks of "the unobstructed understanding of expression," that is, mastery in totally retaining "the layer-upon-layer turning interpretation upon the spoken sound," for within one sound one can bring forth all sounds.
Second, the folly of [non-]mastery of eloquence — what is meant by "mastery of eloquence" is "the unobstructed understanding of eloquence," that is, the ability to take the measure of the listener's capacity and the fitting occasion, and skillfully to expound the dharma for him. This folly can obstruct the four masteries spoken of above (the four unobstructed understandings: meaning, dharma, expression, eloquence), all of which are reckoned within the obstruction that this ninth stage [severs].
(j) The obstruction of not yet having attained mastery over the dharmas 〔tenth stage〕
Tenth, the obstruction of not yet having attained mastery over the dharmas (the obstruction of not yet having freedom with respect to the various dharmas) — it refers to one portion of the innate part within the cognitive obstruction, which makes the bodhisattva unable to be free and at ease with respect to the various dharmas. It obstructs the tenth stage's "great-dharma cognition-cloud," together with the virtues that this cognition-cloud holds within it and the works it sets going. On entering the tenth stage one can forever sever it. And so the tenth stage is said to sever two follies and their coarse-and-heavy: first, the folly of the great supernatural powers — this is just the portion here that obstructs "the works set going" (the wielding of supernatural powers in carrying out works); second, the folly of penetrating into the subtle and secret — this is just the portion here that obstructs "the great-dharma cognition-cloud and the virtues it holds within it."
〔The buddha-stage · the all-at-once severing by the adamantine-like samādhi〕
This tenth stage, though it has already attained mastery over the various dharmas, still has a remnant obstruction left over, and so cannot yet be called "the utterly ultimate." What remains? It is that there is still the innate "subtle cognitive obstruction," and still the spontaneous "seeds of the afflictive obstruction" (the afflictive-obstruction seeds lying down below); when the "adamantine-like samādhi" (that samādhi, hard and keen as a diamond, able to crush every obstruction) is present before one, these are all severed at once, and thereupon one enters the "tathāgata-stage" (becomes a buddha). And so the buddha-stage is said to sever two follies and their coarse-and-heavy: first, the folly of the extremely subtle clinging to all knowable objects (the folly of still having an extremely subtle clinging to all that is knowable) — this is just the subtle cognitive obstruction here; second, the folly of the extremely subtle obstruction (the folly of an extremely subtle hindering) — this is just all the spontaneous seeds of the afflictive obstruction here.
And so the treatise it is grounded on says: at the time of attaining bodhi, one severs the afflictive obstruction and the cognitive obstruction all at once, and thereupon both becomes an arhat (on the side of severing the afflictive obstruction to exhaustion) and becomes a tathāgata (the cognitive obstruction too severed to exhaustion), having witnessed the great nirvāṇa and the great bodhi.
〔Fascicle Ten〕 Severing the two obstructions in three positions · gradual and all-at-once
These eleven obstructions spoken of above (the ten stages' one-each, making ten, plus the buddha-stage's one), are every one of them gathered into the two obstructions, the afflictive and the cognitive.
First, the afflictive obstruction. It falls into two classes: "the seeds severed only by seeing" and "the seeds severed only by cultivation." The afflictive obstruction's "seeds severed by seeing" are first severed in the very first instant of the path of seeing on the Stage of Utmost Joy (the first stage); their present-activity has already been subdued before the stages. The afflictive obstruction's "seeds severed by cultivation" are severed all at once only when the adamantine-like samādhi is present before one; their present-activity is subdued gradually before the stages, and from the first stage up can be subdued to exhaustion all at once, made to cease forever from coming forth (just as with the arhat); only, by the "force of deliberation" (deliberately retaining a little delusion to moisten his rebirth, the better to go on ferrying beings across), the bodhisattva, within the first seven stages, still occasionally lets it come forth a little, yet this does not count as a fault (it is retained on purpose); and from the eighth stage up it utterly ceases to come forth.
Next, the cognitive obstruction, which likewise falls into the two classes, severed-by-seeing and severed-by-cultivation. The cognitive obstruction's "seeds severed by seeing" are first severed in the very first instant of the path of seeing on the Stage of Utmost Joy; their present-activity has already been subdued before the stages. The cognitive obstruction's "seeds severed by cultivation" are severed step by step within the ten stages, and only when the adamantine-like samādhi is present before one are they forever severed to exhaustion; their present-activity is subdued gradually before the stages, and only at the tenth stage is it forever subdued to exhaustion.
From the eighth stage up, look more closely: that portion of the cognitive obstruction bound together with the first six consciousnesses no longer comes forth into activity — because the uncontaminated contemplating mind and its fruit continue on unbroken, and can bear it down; but that portion bound together with the seventh consciousness can still come forth into activity, and is subdued only at the position where "the fruit of the cognition of the emptiness of dharmas" (the fruit that the witnessing of the emptiness of dharmas accomplishes) arises. As for the first five "evolving consciousnesses" (eye-, ear-, nose-, tongue-, body-consciousness), even though they themselves have not yet undergone the transformation of the basis, the obstruction does not come forth in them either, because they are subdued by the uncontaminated.
Although within the path of cultivation, the ten-stage positions, one does not formally go and sever-and-extinguish the seeds of the afflictive obstruction (the seeds are left to the adamantine-like samādhi to sever), yet the "coarse-and-heavy" of the afflictive obstruction is also severed step by step along the way; and just on this account it is said that the coarse-and-heavy of the two obstructions each has the explanation of "severing in three positions" (subduing first before the stages · severing gradually within the ten stages · severing all at once by the adamantine-like samādhi — set out in these three positions). Although in truth the coarse-and-heavy is being severed in every position, yet these three positions are the most conspicuous, and so just these three are singled out to be spoken of.
〔Severing the seeds of the two obstructions, which are gradual and which all-at-once〕 〔Q〕 In severing the seeds of these two obstructions, which are severed gradually (by degrees) and which all at once? First look at those bound together with the seventh consciousness — the "seeds of the afflictive obstruction" bound together with the seventh consciousness: when the three vehicles (the śrāvaka, the pratyekabuddha, the bodhisattva) are about to attain the "fruit beyond training" (the highest fruit), within a single instant those of the three realms are all severed at once. The "seeds of the cognitive obstruction" bound together with the seventh consciousness: when about to become a buddha, within a single instant all are severed at once (because they arise spontaneously within, with no distinction of coarse and fine, and so once severed they are all severed together).
Next look at the "seeds of the afflictive obstruction" bound together with the remaining six consciousnesses. Of these, the "severed-by-seeing" are, in the three vehicles' position of seeing, that is, in the true path of seeing, all severed at once. The "severed-by-cultivation" go according to which sort of person it is: one sort of two-vehicle [practitioner] severs the three realms and nine grounds (the one ground of the desire realm, the four grounds of the form realm, the four grounds of the formless realm) one ground at a time, step by step, by the nine grades (the nine ranks from the very highest to the very lowest), severing them separately; another sort of two-vehicle [practitioner] merges the three realms and nine grounds into one single heap, and then severs them separately by the nine grades; as for the bodhisattva, he must raise the adamantine-like samādhi, and within a single instant severs those of the three realms all at once.
Next look at the "seeds of the cognitive obstruction" bound together with the six consciousnesses. Their "severed-by-seeing" portion is, in the first instant of the first stage (that very first thought on entering the first stage), all severed at once. Their "severed-by-cultivation" portion is afterward severed step by step within the path of cultivation across the ten stages, on until the very moment the adamantine-like samādhi is formally raised, when within a single instant they are all severed to exhaustion — and why must they be severed thus step by step? Because the objects they take run through inner and outer, coarse and fine alike, and the differences of their classes are very many (and so they must be severed in many goes, gradually, unlike the seventh-consciousness ones that have no distinction of coarse-and-fine and are all severed at one stroke).
The two vehicles, being of dull faculties, must, when severing the obstructions gradually, raise the "uninterrupted path" (the instant of formally severing the delusion) and the "path of liberation" (the instant immediately following, witnessing the cessation) each one separately; and as for the "preparatory path" and the "path of further advance," these two they raise sometimes separately, sometimes together. The bodhisattva, being of sharp faculties, need not, when severing the obstructions gradually, specially raise the uninterrupted path and the path of liberation separately — because instant by instant, right then and there, he can sever and witness (he need not sever in one instant and witness in another, lined up in turn); and as for the four paths, the preparatory and the rest (preparatory, uninterrupted, liberation, further-advance), instant by instant, comparing one against another front and back, they can all be present at once.
4. The ten suchnesses
The "ten suchnesses" spoken of (there is only one suchness, but, according to what each stage witnesses, it is spoken of in ten layers) are these: first, the all-pervading suchness — this suchness is what the two emptinesses, the emptiness of self and the emptiness of dharmas, disclose, and there is not one dharma in which it is not present (it pervades all things, and so is named all-pervading). Second, the supreme suchness — this suchness is complete with boundless virtues, and among all dharmas is the most excellent, and so is named the supreme.
Third, the supreme-outflow suchness — the teaching-dharma that flows out from this suchness is far more excellent than all the rest of the teaching-dharmas, and so is named supreme-outflow (the supreme outflowing). Fourth, the suchness of non-appropriation — this suchness is bound and belongs to nothing; "self-grasping" and the like cannot lay hold of it or take possession of it, and so it is named non-appropriation (it cannot be seized and held).
Fifth, the suchness of non-difference-of-kind — this suchness has no difference of kind, unlike the various dharmas, the eye, the ear, and the rest, which are each of a differing kind (suchness is of one single savor, with no distinction of kind), and so is named non-difference-of-kind. Sixth, the suchness of neither-defiled-nor-pure — this suchness, in its very nature, has no defilement, nor can it be said to be "something that became pure only afterward" (it was pure from the very start, not made pure by later cultivation), and so is named neither-defiled-nor-pure.
Seventh, the suchness of non-difference-of-dharmas — this suchness, though the teaching-dharmas set up upon it are many and the namings manifold, has in itself no difference (the teaching-dharmas being many, the suchness they rest on is one), and so is named non-difference-of-dharmas. Eighth, the suchness of neither-increase-nor-decrease — this suchness has left behind the grasping of "increase and decrease," and does not increase along with the pure or decrease along with the defiled, and so is named neither-increase-nor-decrease; this eighth suchness is also named "the suchness that is the basis of mastery over the marks and the land" — because, once one has witnessed and attained this suchness, one has mastery both in bringing forth bodily marks and in bringing forth a land (it is the basis on which mastery over bringing-forth-marks and bringing-forth-land rests).
Ninth, the suchness that is the basis of mastery over cognition — once one has witnessed and attained this suchness, one attains mastery in "the four unobstructed understandings" (it is the basis on which the attaining of mastery over cognition rests), and so it is so named. Tenth, the suchness that is the basis of mastery over action and the rest — once one has witnessed and attained this suchness, one attains mastery everywhere over all supernatural-power works, all-retention [dhāraṇī], and the concentration-gates (it is the basis on which the attaining of mastery over these various [kinds of] action rests), and so it is so named.
The nature of suchness is in truth without difference (it is, plainly, one); yet according to the excellent virtue each stage witnesses out, it is provisionally set up as ten kinds, to be spoken of. Though within the first stage one has in truth already penetrated the whole of suchness (penetrate one, penetrate all), yet the "practice that can witness it" (the cultivating labor that can go and witness it) is not yet complete; and in order to bring this labor to completion step by step, the other suchnesses are established one stage after another (so that the bodhisattva witnesses it layer upon layer, going ever deeper).
In just this way the bodhisattva, within the ten stages, valiantly and vigorously cultivates the ten excellent practices, severs the ten weighty obstructions, and witnesses the ten suchnesses; and thereupon he is able to witness and attain the two transformations of the basis (nirvāṇa and bodhi).
〔所釋之頌〕承前章，第二十九頌·十重障十真如
本節『斷障證如』之義，論本有據。《瑜伽師地論·菩薩地》辨二障之體與所治，明煩惱障障解脫、所知障障菩提——本節十重障之所以分屬二障，即依此判。又明地地漸斷、佛地頓斷餘習之次第，即本節『二障三位斷·漸頓』一段之論據。所斷既有次第，所顯之真如亦隨地立名——真如本無差別，隨所斷障之淺深而假立十名，此義不可不辨。下面順著頌文講開。
一、十重障——十地各斷的十層障，加上佛地頓斷的餘障
接著說「十重障」。
（一）異生性障——初地所斷
第一、異生性障。指的是（煩惱、所知）二障當中「分別起」的那一分，因為要依著那分別起的種子來立「異生性」。二乘在見道現前時，只斷一種（煩惱障的分別種），就叫得聖性；菩薩在見道現前時，兩種（煩惱、所知障的分別種）都斷，才叫得聖性。
窺基《述記》辨這「異生性障」一名的來歷：本論這個名稱跟世親《攝論》是一樣的；至於《十地論》把它叫作「凡夫我相障」，那個名就不周全了——因為這障的體並不只是「我執」一分（兼通所知障），用「我相」去標它，標不到障的全體。又釋它的體性：所謂『依異生性而立』，是說就那『分別起的二障種子』上頭安立「異生性」這個名；斷的時候是斷「能依」的二障種，因為斷了能依，就說所依的異生性也斷了。
這裡先解一個疑慮：斷障時會不會『聖性、異生性』兩個一起成就？真見道現前時，那二障的分別種一定不成就——就好比明與暗一定不會一起生、又像秤的兩頭一高一低同時發生，凡是相違的法，道理上一定如此；所以絕沒有『既成聖位又仍是異生』這種兩性俱成的過失。
再解一個問：無間道時既然已經沒有惑種了，何必還要起「解脫道」？回答：「斷惑」和「證滅」這兩件事的『期心（用心方向）』是不一樣的。為了捨掉那惑品的「麁重性」——無間道時雖然已沒惑種，卻還沒捨掉那『無堪任性（麁重）』；為了捨這個，才起解脫道，並且證得這品的「擇滅無為」。
關於初地斷什麼，還要再點明：雖然見道生起時也斷了惡趣的種種業果等等，但現在且就「能起煩惱」這一面說，因為它是根本。所以初地說『斷二愚以及它們的麁重』：一是「執著我法愚」——就是這裡的異生性障；二是「惡趣雜染愚」——就是惡趣的種種業果等等。要知道，「愚」這個字是把整品都總說為愚，後文都照這樣解。也有另一說：那（經）只說『利、鈍兩種障品一起生起』的二愚；所謂「麁重」，顯的就是那兩種愚，或是顯它們所起的「無堪任性」——好比入第二禪等定時說「斷苦根」，所斷的苦根雖然既非現行也非種子，卻照樣叫「麁重」，這裡也是這個道理；後文凡說「麁重」，都照這樣解。
還要分清：雖然初地所斷其實通煩惱、所知二障，可是「異生性障」這名偏取「所知障」——因為（本論）說「十無明」是「非染污」的；這無明就是十障品的「愚」。二乘也能斷煩惱障，但那煩惱障是三乘共斷的，不是這十障所要說的。又，所謂「十無明不染污」，只是就「十地修所斷」這個範圍說的。
再者：雖然初地位裡也伏煩惱、也斷它的麁重，但那不是正意所在，並不斷它的隨眠，所以這裡不說。就道理而論，初地的修道位裡其實也斷俱生所知障的一分；不過現在且說『最初所斷的』，後面九地所斷的，照這樣類推就知道了。
最後點出一條菩薩特有的作法：在每一地的『住心、滿心』中時間既然久遠，照理應該進斷所應斷的障；不然的話，『入、住、滿』三時的道就沒差別了。所以說：菩薩得了現觀以後，又在十地的修道位裡，只修「永滅所知障」的道，而『留著煩惱障來助願受生』（留惑潤生），不像二乘那樣急著趣向圓寂；所以修道位裡不斷煩惱障，要到將成佛時才一下子頓斷。
（二）邪行障——二地所斷
第二、邪行障。指所知障當中俱生的一分，以及它所引起的「誤犯」身語意三業。這障礙著二地的「極淨尸羅」，一入二地就能永斷。所以二地說斷二愚和它們的麁重：一、微細誤犯愚——就是這裡的俱生一分；二、種種業趣愚——就是它所起的誤犯三業，也叫「唯起業、不了業」愚。
（三）闇鈍障——三地所斷
第三、闇鈍障。指所知障當中俱生的一分，會讓人把所聞、所思、所修的法忘失掉。這障礙著三地的勝定、總持以及它們所發的殊勝三慧，一入三地就能永斷。所以三地說斷二愚和它們的麁重：一、欲貪愚——就是這裡障勝定和修慧的那一分；這障過去多半跟欲貪一起生，所以叫「欲貪愚」；如今得了勝定和修所成慧，這障既然永斷，欲貪也就跟著被伏住（因為欲貪無始以來都是依著這障而轉）。二、圓滿聞持陀羅尼愚——就是這裡障總持和聞、思慧的那一分。
（四）微細煩惱現行障——四地所斷
第四、微細煩惱現行障。指所知障當中俱生的一分，屬於跟第六識相應的身見等等；因為它「最下品」、『不作意而緣』、『遠遠地隨著現行』，所以叫「微細」。這障礙著四地的菩提分法，一入四地就能永斷。
這一分（所知障）過去多半在第六識裡任運生起，跟「執我見」等等同體而起，所以借「煩惱」之名來說它；如今四地裡既得了無漏的菩提分法，它便永滅，這我見等也永遠不再現行。要知道，初、二、三地所行的施、戒、修，還跟世間相同；到四地修得菩提分法，才算「出世」，所以能永遠害掉這身見等。
這裡有個問：怎麼知道這障是跟「第六識」俱、不是跟第七？回答：跟第七識相應的執我見等等，因為跟無漏道的性相違，要到八地以上才永不現行，七地以來都還會現起（因為它給其餘煩惱作依持）；這第六的麁、那第七的細，伏的時候有前後，所以這四地所斷的只跟第六相應。
「身見等」這個詞，還包含無始以來所知障所攝的「定愛、法愛」。那定愛、法愛到三地還在增長；一入四地才能永斷——因為菩提分法特別跟它相違。所以四地說斷二愚和它們的麁重：一、等至愛愚——就是這裡跟「定愛」俱的；二、法愛愚——就是這裡跟「法愛」俱的。所知障所攝的這二愚既斷，煩惱障所攝的這二愛也就永不現行。
（五）於下乘般涅槃障——五地所斷
第五、於下乘般涅槃障。指所知障當中俱生的一分，會讓菩薩厭離生死、樂於趣向涅槃，跟下面二乘的「厭苦欣滅」是一個樣。這障礙著五地的「無差別道」（生死、涅槃無差別），一入五地就能永斷。所以五地說斷二愚和它們的麁重：一、純作意背生死愚——就是這裡厭生死的；二、純作意向涅槃愚——就是這裡樂涅槃的。
（六）麁相現行障——六地所斷
第六、麁相現行障。指所知障當中俱生的一分，執著有「染、淨」的麁相在現行。這障礙著六地的「無染淨道」，一入六地就能永斷。所以六地說斷二愚和它們的麁重：一、現觀察行流轉愚——就是這裡執著有染的（因為諸行流轉屬於染分所攝）；二、相多現行愚——就是這裡執著有淨的；因為取著淨相，所以『取相之觀』現得多，還不能長時安住在「無相觀」裡。
（七）細相現行障——七地所斷
第七、細相現行障。指所知障當中俱生的一分，執著有「生、滅」的細相在現行。這障礙著七地的「妙無相道」，一入七地就能永斷。所以七地說斷二愚和它們的麁重：一、細相現行愚——就是這裡執著有「生」的，還在取著流轉的細生相；二、純作意求無相愚——就是這裡執著有「滅」的，還在取著還滅的細滅相；這種人純粹在無相上作意勤求，還不能在「空」當中起「有」的勝行（在無相觀裡起妙有之行）。
（八）無相中作加行障——八地所斷
第八、無相中作加行障。指所知障當中俱生的一分，會讓「無相觀」不能任運生起。要看清這個層層遞進：前面五地，取相的觀多、無相的觀少；到第六地，取相的觀少、無相的觀多；到第七地，純是無相觀，雖然恒常相續，卻還帶著「加行」；正因為『在無相裡還有加行』，所以還不能任運地現「相」和「土」。這樣的「加行」，正障著八地的「無功用道」；所以一入第八地就能永斷。這障永斷了，便得『（相、土）二種自在』。
所以八地說斷二愚和它們的麁重：一、於無相作功用愚；二、於相自在愚——它讓人在「相」上不得自在，這愚也攝「土、相」的一分。八地以上純是無漏道任運生起，所以三界的煩惱永不現行；不過第七識裡的細所知障還會現起——因為「生空智果」跟它（細所知障）並不相違。
（九）利他中不欲行障——九地所斷
第九、利他中不欲行障。指所知障當中俱生的一分，會讓人在利樂有情的事上不想勤行，只樂於修自己的利益。這障礙著九地的「四無礙解」，一入九地就能永斷。所以九地說斷二愚和它們的麁重：
第一個是「於無量所說法、無量名句字、後後慧辯陀羅尼自在愚」，這裡頭含三重。其一，「於無量所說法陀羅尼自在」，指的是「義無礙解」，就是對『所詮的義』總持自在，能在一個義裡現出一切義。其二，「於無量名句字陀羅尼自在」，指的是「法無礙解」，就是對『能詮的名句字』總持自在，能在一個名句字裡現出一切名句字。其三，「於後後慧辯陀羅尼自在」，指的是「詞無礙解」，就是對「言音展轉訓釋」總持自在，能在一個音聲裡現出一切音聲。
第二個是「辯才自在愚」。所謂「辯才自在」，指的是「辯無礙解」，能善巧通達聽眾的根機時宜、巧妙地為他說法。這個愚能障上面四種自在（義、法、詞、辯），全都是這第九障所攝。
（十）於諸法中未得自在障——十地所斷
第十、於諸法中未得自在障。指所知障當中俱生的一分，會讓人在諸法上不得自在。這障礙著十地的「大法智雲」以及它所含藏、所起的事業，一入十地就能永斷。所以十地說斷二愚和它們的麁重：一、大神通愚——就是這裡障「所起事業」的；二、悟入微細祕密愚——就是這裡障「大法智雲及所含藏」的。
〔佛地〕金剛喻定一下子頓斷餘障
到了十地，於諸法雖然得了自在，可還剩有餘障，還不能叫「最極」。剩什麼呢？一是俱生的「微細所知障」，二是任運的「煩惱障種」；等到「金剛喻定」現前時，這兩個一下子頓斷，便入「如來地」。所以佛地說斷二愚和它們的麁重：一、於一切所知境極微細著愚——就是這裡的微細所知障；二、極微細礙愚——就是這裡一切任運的煩惱障種。
所以所本論說：得菩提的時候，煩惱障和所知障一下子頓斷，於是成阿羅漢、又成如來，證得大涅槃、大菩提。
〔卷十〕這十一障收歸二障——三位斷、漸與頓
把前面說的十一個障（十地的十障，加上佛地的一個）總算起來，全收在煩惱、所知這二障裡。下面分這二障各自怎麼斷。
煩惱障這一邊。 它的「見所斷種」，在極喜地的見道初次斷除；它現行的部分，在登地以前就已伏住。它的「修所斷種」，要到金剛喻定現前時才一下子頓斷；它現行的部分，登地以前漸漸伏，初地以上能一下子伏盡、令它永不現行（就像阿羅漢那樣）；不過由於「故意力」（留惑潤生），前七地裡雖然偶爾暫時現起，卻不算過失；到八地以上，就畢竟不現行了。
所知障這一邊。 它的「見所斷種」，也在極喜地的見道初次斷除；它現行的部分，登地以前已伏。它的「修所斷種」，在十地當中漸次斷滅，到金剛喻定現前時才永斷乾淨；它現行的部分，登地以前漸漸伏，一直到十地才永遠伏盡。再細看：八地以上，跟六識俱的所知障不再現行——因為無漏觀心和它的果相續，能夠跟它相違；跟第七識俱的還會現行，要到「法空智果」起的那一位才伏住。至於前五轉識，就算還沒轉依，也由於被無漏所伏，障不會現起。
這裡補一句總說：雖然在修道的十地位裡，並不正斷煩惱障的種子，可是它（煩惱障）的麁重也是漸漸斷滅的；所以說二障的麁重一一都有「三位斷」的義（登地前伏、十地漸斷、金剛頓斷）。雖然各位裡都在斷麁重，但以這三位最為顯著，所以偏舉這三個來說。
最後問：斷這二障的種子，哪個是漸、哪個是頓？
跟第七識俱的「煩惱障種」：三乘將得無學果的時候，在一剎那中把三界的一齊頓斷。跟第七識俱的「所知障種」：將成佛的時候，在一剎那中一切頓斷——因為它是任運地在內裡生起，沒有麁、細的分別。
其餘跟六識俱的「煩惱障種」：屬「見所斷」的，在三乘見位的真見道中一齊頓斷；屬「修所斷」的，就看是哪種人——有一類二乘，在三界九地裡一一漸次、按九品分別斷；另一類二乘，把三界九地合為一聚、按九品分別斷；菩薩呢，則要起金剛喻定，在一剎那中把三界一齊頓斷。
跟六識俱的「所知障種」：在初地初心，把一切「見所斷」的一齊頓斷；屬「修所斷」的，則後來在十地的修道位裡漸次而斷，一直到正起金剛喻定，在一剎那中才全部斷盡——因為它通緣內、外、麁、細的境而生，品類差別非常多。
再附帶辨二乘和菩薩斷障的不同：二乘根鈍，漸斷障的時候，一定要各別地起「無間道、解脫道」，而它的『加行道、勝進道』或別或總。菩薩根利，漸斷障的時候，不必各別起無間、解脫——因為它剎那剎那當下就能斷、能證；加行等四道，剎那剎那前後相望，都容許齊備。
二、十真如——隨各地勝德假立的十重真如
接著說「十真如」。
第一、遍行真如。 指這真如是由（我、法）二空所顯的，沒有一個法不在它裡頭。
第二、最勝真如。 指這真如具足無邊的德，在一切法當中最為殊勝。
第三、勝流真如。 指從這真如所流出的教法，比起其餘的教法極為殊勝。
第四、無攝受真如。 指這真如沒有所繫屬，不是我執等等所能依、所能取的。
第五、類無別真如。 指這真如它的「類」沒有差別，不像眼等諸法那樣類別各異。
第六、無染淨真如。 指這真如本性沒有染，也不可說它『後來才變淨』。
第七、法無別真如。 指這真如雖然有眾多教法、種種安立，而它的體沒有差異。
第八、不增減真如。 指這真如離了「增、減」的執，不隨著淨、染而有增有減。這第八也叫「相土自在所依真如」——因為若證得了這真如，現相、現土都能自在。
第九、智自在所依真如。 因為若證得了這真如，於（四）無礙解就得自在。
第十、業自在等所依真如。 因為若證得了這真如，普遍地對一切神通作業、總持、定門都能自在。
要知道，真如的體性其實沒有差別，只是隨著各地的勝德，姑且立成十種。雖然在初地裡已經通達了一切真如，但那『能證的行』還沒圓滿；為了令它圓滿，所以後後各地才陸續建立（其餘的真如名）。
就這樣，菩薩在十地當中勇猛地修十種勝行、斷十重障、證十真如，於是對於兩種轉依便能證得。
承衍
本節所辯修習位的全圖——十地、十勝行、十重障、十真如、斷二障而證二轉依——是整個唯識系修證次第的骨幹，後出諸論逐一承用。《百法明門論》在心所法的善位裡，立「無貪」為布施的自體、以『無瞋、審慧、精進、勤、等持、擇法』為忍、進、定、慧諸勝行的自性，又在不相應行法裡立「異生性」一名，正是本節「異生性障」所依而立的那一分。《唯識三十論頌》的頌二十九（修習位·轉依），正是本節所釋的本頌，逐頌相承；其前的頌二十八（通達位·見道初證真如）為本節之所承，其後的頌三十（究竟位·出障圓明）為本節之所啟。《辯中邊論》的〈辯障品〉立『障十地功德，故說為十障』，十地各立一障，跟本節的十重障地地對治正相對應；〈辯得果品〉辯「轉依」與「十法行」，又是本節修道果位的對位。《攝大乘論》的〈彼修差別分〉定十地名、明『安立十地以對治十種無明所治障』、以「十相所知法界」配十地、開六波羅蜜多為十、又攝十度為三學——正是本節十地、十真如、十波羅蜜多廣辯的所本，《述記》也逐一引這一分為釋。至於《二十唯識論》，主於成立唯識無境、破外人實境之執，於十地修證的次第沒有正面對位，這裡從闕。
〔Verses commented〕Continuing verse 29 · the ten obstructions and ten suchnesses
What this chapter settles — severing obstruction and realizing suchness — has its treatise ground. The Yogācārabhūmi, in its Bodhisattva Ground, distinguishes the substance of the two obstructions and what each counteracts, showing that the afflictive obstruction obstructs liberation and the obstruction to the knowable obstructs awakening; it is on that ruling that this chapter assigns the ten heavy obstructions to one or the other. It further sets out the sequence — severed gradually ground by ground, the residual habit cut all at once at the buddha-ground — which is the warrant for this chapter's passage on the two obstructions across three stages. And since what is severed comes in sequence, the suchness disclosed is named accordingly: suchness itself has no differentiation, and the ten names are provisionally set down according to the depth of the obstruction severed. That distinction must not be missed.
III. The Ten Heavy Obstructions — the Ten Tiers of Obstruction Each Ground Severs, Plus the Remaining Obstruction Severed All at Once at the Buddha-Ground
Next, the ten heavy obstructions.
(1) The Obstruction of the Ordinary-Being Nature — Severed on the First Ground
First, the obstruction of the ordinary-being nature. This refers to that portion of the two obstructions (the afflictions and the knowable) which is discriminatively arisen, because the "ordinary-being nature" is established upon those discriminatively arisen seeds. When the Path of Seeing comes to manifestation, the two-vehicle practitioner severs only one kind (the discriminatively arisen seed of the obstruction of the afflictions), and that is called gaining the nature of the noble ones; when the Path of Seeing comes to manifestation, the bodhisattva severs both kinds (the discriminatively arisen seeds of the obstructions of the afflictions and of the knowable), and only that is called gaining the nature of the noble ones.
Kuiji's Notes (the Shuji) sorts out where the name "obstruction of the ordinary-being nature" comes from: this treatise's name agrees with Vasubandhu's commentary on the Mahāyāna-saṃgraha; as for the Treatise on the Ten Grounds calling it the "obstruction of the ordinary being's mark of self," that name is not adequate — because the body of this obstruction is not merely the one portion of "self-grasping" (it runs also through the obstruction to the knowable), and to label it by "the mark of self" fails to mark the obstruction in its entirety. He further explains its essential nature: to say it is "established upon the ordinary-being nature" means that upon those very "discriminatively arisen seeds of the two obstructions" the name "ordinary-being nature" is set up; and in severance one severs the "dependent" — the seeds of the two obstructions — for once the dependent is severed, the "depended-upon" ordinary-being nature is said to be severed as well.
Here let one doubt first be resolved: when the obstruction is severed, do "the nature of the noble ones" and "the ordinary-being nature" come to be accomplished together? When the true Path of Seeing comes to manifestation, the discriminatively arisen seed of the two obstructions is certainly not accomplished — just as light and dark certainly do not arise together, and just as the two ends of a balance, one high and one low, occur simultaneously: for whatever dharmas are mutually opposed, the principle is certainly thus. So there is absolutely no fault of "both natures being accomplished at once," that is, of being at once at the noble stage and yet still an ordinary being.
Then resolve a further question: at the uninterrupted path, since there is already no seed of confusion, what need is there still to raise the path of liberation? The answer: the "directed aims" of these two matters — "severing confusion" and "realizing cessation" — are not the same. In order to cast off the coarse-and-heavy nature of that class of confusion — at the uninterrupted path, although there is already no seed of confusion, the incapacity-to-bear-up (the coarse-and-heavy) has not yet been cast off — in order to cast this off, the path of liberation is raised, and one realizes the cessation-through-discernment (the unconditioned) of this class.
As to what the first ground severs, this must be further made plain. Although when the Path of Seeing arises one also severs the various karmas-and-fruits of the evil destinies and the like, for the present one speaks just from the side of "what can give rise to the afflictions," because that is the root. So the first ground is said to "sever two follies together with their coarse-and-heavy": first, the folly that clings to self and phenomena — that is, the obstruction of the ordinary-being nature here; second, the folly of the defilement of the evil destinies — that is, the various karmas-and-fruits of the evil destinies and the like. It must be understood that the word "folly" speaks of the whole class summarily as folly, and the later text is all to be read accordingly. There is also another view: that the scripture speaks only of the two follies of "the sharp and dull obstruction-classes arising together"; and "coarse-and-heavy" shows precisely those two follies, or shows the incapacity-to-bear-up that they set off — just as, when entering the second meditative absorption and the like, one is said to "sever the faculty of suffering," and although the faculty of suffering severed is neither active manifestation nor seed it is nonetheless called "coarse-and-heavy," this case is on the same principle; wherever the later text says "coarse-and-heavy," it is to be read accordingly.
A further distinction must be drawn: although what the first ground severs in fact runs through both obstructions of the afflictions and of the knowable, the name "obstruction of the ordinary-being nature" inclines toward taking the obstruction to the knowable — because the treatise says the "ten ignorances" are "non-defiled"; this ignorance is the "folly" of the ten obstruction-classes. The two-vehicle practitioner too can sever the obstruction of the afflictions, but that obstruction of the afflictions is severed in common by the three vehicles and is not what these ten obstructions mean to speak of. Again, the statement that "the ten ignorances are non-defiled" is made only within the range of "what is severed by cultivation across the ten grounds."
Moreover: although within the first-ground stage one also subdues the afflictions and severs their coarse-and-heavy, that is not where the primary intent lies, and one does not sever their latent tendency, so it is not stated here. In point of principle, within the first-ground path of cultivation one in fact also severs a portion of the innate obstruction to the knowable; for the present, however, one speaks of "what is severed first," and what the latter nine grounds sever can be inferred accordingly.
Finally, point out one practice peculiar to the bodhisattva: in the "abiding-mind and culminating-mind" of each ground, since the time is long, one ought in principle to advance and sever the obstructions one ought to sever; otherwise the paths of the three times "entering, abiding, culminating" would have no difference. So it is said: after the bodhisattva has gained direct realization, then within the path of cultivation across the ten grounds he cultivates only the path that "extinguishes forever the obstruction to the knowable," and retains the obstruction of the afflictions to aid his vow and take rebirth (retaining confusion to moisten birth), unlike the two vehicles who hasten toward final quiescence. So within the path of cultivation he does not sever the obstruction of the afflictions, and only when he is about to attain buddhahood does he sever it all at once.
(2) The Obstruction of Wrong Conduct — Severed on the Second Ground
Second, the obstruction of wrong conduct. This refers to an innate portion of the obstruction to the knowable, together with the mistaken transgression of the threefold karma of body, speech, and mind that it sets off. It obstructs the utterly pure moral discipline of the second ground, and upon entering the second ground can be severed forever. So the second ground is said to sever two follies and their coarse-and-heavy: first, the folly of subtle mistaken transgression — that is, the innate portion here; second, the folly of the various karmic destinies — that is, the mistaken threefold karma that it sets off, also called the folly that "merely sets off karma without understanding it."
(3) The Obstruction of Dullness — Severed on the Third Ground
Third, the obstruction of dullness. This refers to an innate portion of the obstruction to the knowable that makes one forget and lose the dharmas one has heard, reflected upon, and cultivated. It obstructs the superior concentration of the third ground, its great retention, and the excellent threefold wisdom they give rise to, and upon entering the third ground can be severed forever. So the third ground is said to sever two follies and their coarse-and-heavy: first, the folly of sensual greed — that is, the portion here that obstructs superior concentration and the wisdom born of cultivation; this obstruction has mostly arisen together with sensual greed in the past, and so it is called the "folly of sensual greed"; now that one has gained superior concentration and the wisdom born of cultivation, this obstruction is forever severed, and sensual greed is accordingly subdued along with it (because sensual greed has from beginningless time turned in dependence on this obstruction). Second, the folly of the fully complete retention of what is heard — that is, the portion here that obstructs the retention and the wisdom of hearing and reflecting.
(4) The Obstruction of the Active Manifestation of Subtle Afflictions — Severed on the Fourth Ground
Fourth, the obstruction of the active manifestation of subtle afflictions. This refers to an innate portion of the obstruction to the knowable, belonging to the view of self and the like associated with the sixth consciousness; because it is "of the lowest grade," "takes its object without directed attention," and "follows along in active manifestation from afar," it is called "subtle." It obstructs the factors of awakening of the fourth ground, and upon entering the fourth ground can be severed forever.
This portion (of the obstruction to the knowable) has in the past mostly arisen spontaneously within the sixth consciousness, arising as one substance with the "view that grasps a self" and the like, and so it borrows the name "afflictions" to speak of it; now that within the fourth ground one has gained the uncontaminated factors of awakening, it is extinguished forever, and this view-of-self and the rest never again come into active manifestation. It must be understood that the giving, discipline, and cultivation practiced on the first, second, and third grounds are still in common with the mundane; only when one has cultivated the factors of awakening on the fourth ground does it count as "supramundane," and so it can forever harm this view-of-self and the rest.
Here there is a question: how is it known that this obstruction is conjoined with the sixth consciousness and not with the seventh? The answer: the view-that-grasps-a-self and the like associated with the seventh consciousness, being by nature opposed to the uncontaminated path, never again come into active manifestation only from the eighth ground on, and still arise through the seventh ground (because they serve as the supporting basis for the remaining afflictions); this one of the sixth is coarse and that one of the seventh is subtle, and the times of subduing them are earlier and later, and so what this fourth ground severs is conjoined only with the sixth.
The phrase "view-of-self and the like" also includes the attachment to absorption and attachment to dharmas subsumed under the obstruction to the knowable from beginningless time. That attachment to absorption and attachment to dharmas is still growing through the third ground; only upon entering the fourth ground can it be severed forever — because the factors of awakening are especially opposed to it. So the fourth ground is said to sever two follies and their coarse-and-heavy: first, the folly of the attachment to meditative attainment — that is, the one conjoined with "attachment to absorption" here; second, the folly of attachment to dharmas — that is, the one conjoined with "attachment to dharmas" here. Once these two follies subsumed under the obstruction to the knowable are severed, the two attachments subsumed under the obstruction of the afflictions also never again come into active manifestation.
(5) The Obstruction of Nirvāṇa-in-the-Lower-Vehicle — Severed on the Fifth Ground
Fifth, the obstruction of nirvāṇa-in-the-lower-vehicle. This refers to an innate portion of the obstruction to the knowable that makes the bodhisattva weary of and shun birth-and-death and delight in heading toward nirvāṇa, exactly as the two vehicles below do in "wearying of suffering and delighting in cessation." It obstructs the path of no-difference of the fifth ground (no difference between birth-and-death and nirvāṇa), and upon entering the fifth ground can be severed forever. So the fifth ground is said to sever two follies and their coarse-and-heavy: first, the folly of purely attending to turning the back on birth-and-death — that is, the one here that wearies of birth-and-death; second, the folly of purely attending to facing toward nirvāṇa — that is, the one here that delights in nirvāṇa.
(6) The Obstruction of the Active Manifestation of Coarse Marks — Severed on the Sixth Ground
Sixth, the obstruction of the active manifestation of coarse marks. This refers to an innate portion of the obstruction to the knowable that clings to there being coarse marks of "defiled and pure" in active manifestation. It obstructs the path of neither-defilement-nor-purity of the sixth ground, and upon entering the sixth ground can be severed forever. So the sixth ground is said to sever two follies and their coarse-and-heavy: first, the folly of contemplating the flow-and-turning of conduct — that is, the one here that clings to there being defilement (because the flow-and-turning of all conduct belongs to the defiled portion); second, the folly of the frequent active manifestation of marks — that is, the one here that clings to there being purity; because it grasps at the mark of purity, the "contemplation that grasps marks" manifests frequently, and one cannot yet abide for long within the "signless contemplation."
(7) The Obstruction of the Active Manifestation of Subtle Marks — Severed on the Seventh Ground
Seventh, the obstruction of the active manifestation of subtle marks. This refers to an innate portion of the obstruction to the knowable that clings to there being subtle marks of "arising and ceasing" in active manifestation. It obstructs the marvelous signless path of the seventh ground, and upon entering the seventh ground can be severed forever. So the seventh ground is said to sever two follies and their coarse-and-heavy: first, the folly of the active manifestation of subtle marks — that is, the one here that clings to there being "arising," still grasping at the subtle arising-mark of flow-and-turning; second, the folly of purely attending to seeking the signless — that is, the one here that clings to there being "ceasing," still grasping at the subtle ceasing-mark of returning-and-stilling; such a one purely directs attention within the signless and diligently seeks it, and cannot yet raise "existence-like" excellent practice within "emptiness" (raising the practice of marvelous existence within signless contemplation).
(8) The Obstruction of Making Effort Within the Signless — Severed on the Eighth Ground
Eighth, the obstruction of making effort within the signless. This refers to an innate portion of the obstruction to the knowable that prevents the "signless contemplation" from arising spontaneously. One must see clearly the layer-by-layer progression here: through the first five grounds, the mark-grasping contemplation is much and the signless contemplation little; at the sixth ground, the mark-grasping contemplation is little and the signless contemplation much; at the seventh ground, it is purely signless contemplation, and though it continues constantly it still carries "effort"; just because there is still effort within the signless, one cannot yet spontaneously manifest "marks" and "lands." Such "effort" precisely obstructs the path of no-effort of the eighth ground; so upon entering the eighth ground it can be severed forever. Once this obstruction is severed forever, one gains "the twofold mastery (over marks and over lands)."
So the eighth ground is said to sever two follies and their coarse-and-heavy: first, the folly of making effort within the signless; second, the folly of mastery over marks — it makes one not gain mastery over "marks," and this folly also includes a portion of "lands and marks." From the eighth ground on, it is purely the uncontaminated path arising spontaneously, and so the afflictions of the three realms never again come into active manifestation; but the subtle obstruction to the knowable within the seventh consciousness still arises — because the "fruit of the wisdom of the emptiness of self" is not opposed to it.
(9) The Obstruction of Not Wishing to Act in Benefiting Others — Severed on the Ninth Ground
Ninth, the obstruction of not wishing to act in benefiting others. This refers to an innate portion of the obstruction to the knowable that makes one not wish to diligently act in the work of benefiting and gladdening sentient beings, delighting only in cultivating one's own benefit. It obstructs the fourfold unobstructed understanding of the ninth ground, and upon entering the ninth ground can be severed forever. So the ninth ground is said to sever two follies and their coarse-and-heavy:
The first is the folly regarding mastery of the retention of immeasurable expounded dharmas, immeasurable names-phrases-syllables, and the ever-subsequent wisdom-and-eloquence — and this contains three strands. First, "mastery of the retention regarding immeasurable expounded dharmas" refers to the unobstructed understanding of meaning, that is, mastery of the retention regarding the "meaning that is expressed," able to manifest all meanings within a single meaning. Second, "mastery of the retention regarding immeasurable names-phrases-syllables" refers to the unobstructed understanding of dharma, that is, mastery of the retention regarding the "names-phrases-syllables that express," able to manifest all names-phrases-syllables within a single name-phrase-syllable. Third, "mastery of the retention regarding the ever-subsequent wisdom-and-eloquence" refers to the unobstructed understanding of language, that is, mastery of the retention regarding "the successive glossing of speech-sounds," able to manifest all speech-sounds within a single speech-sound.
The second is the folly regarding mastery of eloquence. "Mastery of eloquence" refers to the unobstructed understanding of eloquence, the ability to penetrate skillfully the capacities and timeliness of the audience and to expound the Dharma for them with skill. This folly can obstruct the four masteries above (meaning, dharma, language, eloquence), all of which are subsumed under this ninth obstruction.
(10) The Obstruction of Not Yet Gaining Mastery Among All Dharmas — Severed on the Tenth Ground
Tenth, the obstruction of not yet gaining mastery among all dharmas. This refers to an innate portion of the obstruction to the knowable that makes one not gain mastery among all dharmas. It obstructs the great cloud of Dharma-wisdom of the tenth ground, together with what it holds and the undertakings it sets off, and upon entering the tenth ground can be severed forever. So the tenth ground is said to sever two follies and their coarse-and-heavy: first, the folly regarding the great spiritual powers — that is, the one here that obstructs the "undertakings set off"; second, the folly regarding penetrating the subtle secrets — that is, the one here that obstructs the "great cloud of Dharma-wisdom and what it holds."
[The Buddha-Ground] The Vajra-Like Concentration Severs the Remaining Obstruction All at Once
By the tenth ground, although one has gained mastery among all dharmas, there yet remains a residual obstruction, and one cannot yet be called "utterly ultimate." What remains? First, the innate subtle obstruction to the knowable; second, the spontaneous seeds of the obstruction of the afflictions. When the vajra-like concentration comes to manifestation, these two are severed all at once, and one enters the Tathāgata-ground. So the Buddha-ground is said to sever two follies and their coarse-and-heavy: first, the folly of the extremely subtle attachment to all knowable objects — that is, the subtle obstruction to the knowable here; second, the folly of the extremely subtle hindrance — that is, all the spontaneous seeds of the obstruction of the afflictions here.
So the scripture upon which this is based says: at the time of attaining bodhi, the obstruction of the afflictions and the obstruction to the knowable are severed all at once, and thereby one becomes an arhat and also a Tathāgata, realizing great nirvāṇa and great bodhi.
[Fascicle Ten] These Eleven Obstructions Gathered Into the Two Obstructions — Severed at Three Positions, Gradual and All-at-Once
Take all eleven obstructions stated above (the ten obstructions of the ten grounds, plus the one of the Buddha-ground): they are entirely gathered into the two obstructions, of the afflictions and of the knowable. What follows treats how each of these two obstructions is severed.
On the side of the obstruction of the afflictions. Its "seed severed by seeing" is severed for the first time at the Path of Seeing on the Ground of Supreme Joy; its active-manifestation portion is already subdued before ascending to the grounds. Its "seed severed by cultivation" is severed all at once only when the vajra-like concentration comes to manifestation; its active-manifestation portion is gradually subdued before ascending to the grounds, and from the first ground on can be subdued completely all at once, so that it never again comes into active manifestation (just as for the arhat); however, owing to the "force of deliberate intent" (retaining confusion to moisten birth), although it occasionally arises for a moment through the first seven grounds, it does not count as a fault; from the eighth ground on, it utterly never comes into active manifestation.
On the side of the obstruction to the knowable. Its "seed severed by seeing" is likewise severed for the first time at the Path of Seeing on the Ground of Supreme Joy; its active-manifestation portion is already subdued before ascending to the grounds. Its "seed severed by cultivation" is severed in gradual stages within the ten grounds, and is only forever severed clean when the vajra-like concentration comes to manifestation; its active-manifestation portion is gradually subdued before ascending to the grounds, and is forever subdued completely only at the tenth ground. Look more closely: from the eighth ground on, the obstruction to the knowable conjoined with the six consciousnesses no longer comes into active manifestation — because the uncontaminated contemplating mind and its fruit continue and can oppose it; that conjoined with the seventh consciousness still comes into active manifestation, and is subdued only at the position where the "fruit of the wisdom of the emptiness of phenomena" arises. As for the first five transforming consciousnesses, even though the transformation of the basis has not yet occurred, because they are subdued by the uncontaminated, the obstruction does not come into active manifestation.
Here add a word of general statement: although within the ten-ground positions of the path of cultivation one does not directly sever the seeds of the obstruction of the afflictions, its coarse-and-heavy too is gradually severed; so it is said that the coarse-and-heavy of both obstructions each has the sense of "severance at three positions" (subdued before ascending the grounds, gradually severed across the ten grounds, severed all at once by the vajra concentration). Although coarse-and-heavy is being severed at every position, it is most evident at these three positions, and so these three alone are singled out for statement.
A final question: in severing the seeds of these two obstructions, which is gradual and which is all-at-once?
The "seeds of the obstruction of the afflictions" conjoined with the seventh consciousness: when the three vehicles are about to attain the fruit of no-more-learning, in a single instant those of the three realms are severed all at once together. The "seeds of the obstruction to the knowable" conjoined with the seventh consciousness: when about to attain buddhahood, all are severed all at once in a single instant — because it arises spontaneously within, with no distinction of coarse and subtle.
The remaining "seeds of the obstruction of the afflictions" conjoined with the six consciousnesses: those belonging to "what is severed by seeing" are severed all at once together within the true Path of Seeing at the three-vehicle seeing-position; those belonging to "what is severed by cultivation" depend on which kind of person — one class of two-vehicle practitioner severs them in gradual stages, one by one through the nine grounds of the three realms, distinguished by nine grades; another class of two-vehicle practitioner combines the nine grounds of the three realms into one cluster and severs them distinguished by nine grades; the bodhisattva, for his part, must raise the vajra-like concentration and in a single instant sever those of the three realms all at once together.
The "seeds of the obstruction to the knowable" conjoined with the six consciousnesses: at the first moment of the first ground, all of "what is severed by seeing" are severed all at once together; those belonging to "what is severed by cultivation" are then severed in gradual stages within the ten-ground path of cultivation, until, precisely when the vajra-like concentration is raised, they are all severed clean in a single instant — because it arises taking as its object the inner, the outer, the coarse, and the subtle, with very many categorical distinctions of kind.
Add, incidentally, a distinction between how the two vehicles and the bodhisattva sever obstructions: the two vehicles, being of dull faculties, when severing obstructions gradually must each separately raise an "uninterrupted path and a path of liberation," while their "path of preparatory practice and path of advancing ascendancy" are either separate or combined. The bodhisattva, being of sharp faculties, when severing obstructions gradually need not separately raise the uninterrupted and the liberation — because instant by instant he severs and realizes right then and there; and the four paths, preparatory and the rest, instant by instant bearing upon one another before and after, may all be present together.
IV. The Ten Suchnesses — the Ten Tiers of Suchness Provisionally Established According to the Excellent Virtue of Each Ground
Next, the ten suchnesses.
First, the all-pervading suchness. This means that this suchness is what is revealed by the twofold emptiness (of self and of phenomena), and that there is no single dharma not within it.
Second, the supreme suchness. This means that this suchness is fully furnished with boundless virtues and is the most excellent among all dharmas.
Third, the supreme-outflow suchness. This means that the teaching that flows out from this suchness is supremely excellent compared with the rest of the teachings.
Fourth, the un-appropriated suchness. This means that this suchness has nothing it belongs to, and is not what the grasping of self and the like can rest upon or grasp.
Fifth, the suchness without distinction of kind. This means that this suchness has no distinction in its "kind," unlike the eye and other dharmas, whose kinds differ one from another.
Sixth, the suchness of neither-defilement-nor-purity. This means that this suchness is in its very nature without defilement, and cannot be said to "become pure only later."
Seventh, the suchness without distinction of dharma. This means that although this suchness has manifold teachings and various provisional establishments, its substance has no difference.
Eighth, the suchness without increase or decrease. This means that this suchness is free of the grasping at "increase and decrease," and does not increase and decrease according to the pure and the defiled. This eighth is also called the "suchness that is the support for mastery over marks and lands" — because, if one realizes this suchness, the manifesting of marks and the manifesting of lands both become free.
Ninth, the suchness that is the support for mastery of wisdom. Because, if one realizes this suchness, one gains mastery in the (fourfold) unobstructed understanding.
Tenth, the suchness that is the support for mastery over undertakings and the like. Because, if one realizes this suchness, one gains mastery universally over all spiritual-power undertakings, retentions, and gateways of concentration.
It must be understood that the essential nature of suchness in fact has no distinction; it is only according to the excellent virtue of each ground that it is provisionally established as ten kinds. Although within the first ground one has already penetrated all suchness, the "practice that is able to realize" is not yet complete; in order to bring it to completion, the later grounds establish, one after another, the remaining names of suchness.
In just this way, the bodhisattva, within the ten grounds, valiantly cultivates the ten supreme practices, severs the ten heavy obstructions, and realizes the ten suchnesses, and thereby is able to realize the two turnings of the basis.
Onward Transmission
The whole map this section sets out for the Stage of Cultivation — the ten grounds, the ten supreme practices, the ten heavy obstructions, the ten suchnesses, and the severing of the two obstructions to realize the two turnings of the basis — is the spine of the entire consciousness-only path of cultivation, and the later treatises take it up one by one. The Hundred Dharmas treatise, within the wholesome class of the mental factors, establishes "non-greed" as the substance of giving and takes "non-hatred, discerning wisdom, vigor, diligence, concentration, and the discernment of phenomena" as the natures of the supreme practices of patience, vigor, absorption, and wisdom, and among the dharmas dissociated from mind it establishes the name "ordinary-being nature" — precisely the portion upon which this section's "obstruction of the ordinary-being nature" is established. The Thirty Verses — verse twenty-nine (the Stage of Cultivation and the transformation of the basis) — is the very root-text this section expounds, verse answering to verse; the preceding verse twenty-eight (the Stage of Penetrating Comprehension and the first realization of suchness on the Path of Seeing) is what this section receives, and the following verse thirty (the Final Stage, freed of obstruction and round in brightness) is what it opens onto. The Madhyānta-vibhāga, in its chapter on the obstructions, establishes that "the obstructions to the virtues of the ten grounds are therefore spoken of as the ten obstructions," setting up one obstruction for each ground, which corresponds ground for ground to this section's ten heavy obstructions; and its chapter on attaining the fruit, treating the "transformation of the basis" and the "ten Dharma practices," is again the counterpart to this section's fruition-positions of the path of cultivation. The Mahāyāna-saṃgraha, in its section on the distinctions of cultivation, fixes the names of the ten grounds, makes clear that "the ten grounds are established so as to counter the ten obstructions countered by the ten ignorances," matches the "knowable Dharma-realm under ten aspects" to the ten grounds, opens the six perfections out into ten, and gathers the ten perfections into the three trainings — precisely the basis for this section's extended discussion of the ten grounds, the ten suchnesses, and the ten perfections, and the Shuji too cites this section throughout in its glosses. As for the Twenty Verses, its concern is to establish consciousness-only without external objects and to refute the outsiders' clinging to real objects, and it has no direct counterpart to the sequence of cultivation across the ten grounds; here it is left aside.
考據Apparatus
〔所釋之頌〕承前章，第二十九頌·十重障十真如
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 唯識五位 | 資糧 → 加行 → 通達 → 修習位 → 究竟 |
| 修習位內 | 十地·十勝行（前章）→ 十重障 · 二障三位斷 · 十真如 → 轉依（§33） |
| 所釋頌 | 《唯識三十論頌》頌二十九「捨二麁重」一句 |
前章既明所歷之位與能修之行，本章明所斷之障（十重障·並二障於三位之漸頓）與所證之理（十真如）。斷障證如既畢，轉依之義乃可言，故次章繼之。
二、源頌 · 義理脈絡
捨二麁重故，便證得轉依。 〔T1586 0061b02〕
頌二十九「捨二麁重」一句，即本章所釋。麁重者，二障之種子習氣；十地地地各斷一重，故立十重障；斷障即顯理，故地地各證一分真如，立十真如。障與如，一體之兩面：所斷者障，所顯者如。
三、經論宗依（經證 → 論本）
經證
何等為十？一者歡喜地，二者離垢地，三者發光地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。佛子！此菩薩十地，三世諸佛已說、當說、今說。 〔華嚴經·十地品 T279 0179b22–b26〕
此諸地中有二十二種愚癡、十一種麁重為所對治。謂於初地有二愚癡：一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡；及彼麁重為所對治。…… 〔解深密經·地波羅蜜多品 T676 0704b06–b09〕
於如來地有二愚癡：一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡；及彼麁重為所對治。善男子！由此二十二種愚癡及十一種麁重故，安立諸地…… 〔解深密經 T676 0704b29–c03〕
《華嚴·十地品》立菩薩十地之名（歡喜乃至法雲，三世諸佛同說）——本論十地名目之經本；《解深密·地波羅蜜多品》以「二十二種愚癡、十一種麁重」配十地及如來地（地地二愚及彼麁重）——本論十重障『由斯某地說斷二愚及彼麁重』之經本，逐地二愚（執著我法·惡趣雜染→初地，微細誤犯·種種業趣→二地，乃至極微細著·極微細礙→佛地）一一即出此經。
論本（攝大乘論本 T1594）
由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。 〔T1594·彼修差別分 0145b20–b25〕
云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清淨義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門，三摩地門自在依止義。 〔T1594 0145b26–c05〕
復次，應知如是無明，於聲聞等非染污，於諸菩薩是染污。 〔T1594 0145c12–c13〕
《攝大乘論·彼修差別分》定十地名、明『安立十地為對治十種無明所治障』（本論『十地對治十障』之論本）、以「十相所知法界」配十地（遍行·最勝·勝流·無攝受·相續無別·無雜染清淨·種種法無別·不增不減〔相土自在依〕·智自在依·業自在依——即本論十真如之論本，名目次第全合）、明『此無明於二乘非染污於菩薩染污』（本論『十無明非染污·唯依十地修所斷說』之論本）。
論本（瑜伽師地論 T1579）
〔六種波羅蜜多〕及方便善巧波羅蜜多、願波羅蜜多、力波羅蜜多、智波羅蜜多，如是十種波羅蜜多，總名波羅蜜多行。 〔T1579·本地分·菩薩地 0565c19–c21〕
《瑜伽師地論》〈菩薩地〉於六波羅蜜多上開方便、願、力、智為十波羅蜜多（本論『十勝行即十種波羅蜜多』之論本；後四助前六令圓滿，亦本《瑜伽》此處）。護法糅釋所宗，其經在華嚴十地品、解深密地波羅蜜多品，其論在攝大乘論彼修差別分、瑜伽師地論菩薩地。
四、本論釋要（護法糅釋 · T1585）
略釋頌文 · 轉依
「依」謂所依，即依他起，與染、淨法為所依故；染謂虛妄遍計所執；淨謂真實圓成實性。轉謂二分，轉捨、轉得。由數修習無分別智，斷本識中二障麁重，故能轉捨依他起上遍計所執，及能轉得依他起中圓成實性。 〔T1585 0051a03–a07〕
由轉煩惱得大涅槃，轉所知障證無上覺。 〔T1585 0051a07–a08〕
總標 · 二種轉依由十地證
云何證得二種轉依？謂十地中修十勝行、斷十重障、證十真如，二種轉依由斯證得。 〔T1585 0051a20–a21〕
十地 · 名義
言十地者，一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故。…… 〔T1585 0051a22–a23〕
如是十地，總攝有為、無為功德以為自性。與所修行為勝依持，令得生長，故名為地。 〔T1585 0051b05–b07〕
十勝行 · 即十波羅蜜多
十勝行者，即是十種波羅蜜多。施有三種：謂財施、無畏施、法施。…… 〔T1585 0051b08–b09〕
十之自性
此十性者，施以無貪及彼所起三業為性；戒以受學菩薩戒時三業為性……後五皆以擇法為性，說是根本、後得智故。 〔T1585 0051b18–b23〕
十之相 · 七最勝
此十相者，要七最勝之所攝受，方可建立波羅蜜多。一、安住最勝……七、清淨最勝，謂要不為二障間雜。若非此七所攝受者，所行施等非到彼岸。 〔T1585 0051b26–c05〕
數定不增減
此但有十不增減者，謂十地中對治十障、證十真如，無增減故。 〔T1585 0051c06–c07〕
三因位名
此十因位有三種名：一名遠波羅蜜多，謂初無數劫……二名近波羅蜜多，謂第二無數劫……三名大波羅蜜多，謂第三無數劫……由斯煩惱永不現行，猶有所知微細現種及煩惱種，故未究竟。 〔T1585 0052b09–b17〕
十重障 · 初地異生性障
十重障者：一、異生性障，謂二障中分別起者，依彼種立異生性故。二乘見道現在前時，唯斷一種，名得聖性；菩薩見道現在前時，具斷二種，名得聖性。 〔T1585 0052b20–b23〕
初地 · 留惑潤生
故說菩薩得現觀已，復於十地修道位中，唯修永滅所知障道，留煩惱障助願受生，非如二乘速趣圓寂，故修道位不斷煩惱，將成佛時方頓斷故。 〔T1585 0052c19–c22〕
佛地 · 金剛喻定頓斷
此地於法雖得自在，而有餘障，未名最極。謂有俱生微所知障，及有任運煩惱障種，金剛喻定現在前時，彼皆頓斷，入如來地。 〔T1585 0053c18–c21〕
故《集論》說：得菩提時頓斷煩惱及所知障，成阿羅漢及成如來，證大涅槃、大菩提故。 〔T1585 0053c24–c26〕
二障三位斷
此十一障，二障所攝。煩惱障中見所斷種，於極喜地見道初斷……所知障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。修所斷種，於十地中，漸次斷滅；金剛喻定現在前時，方永斷盡。 〔T1585 0054a06–a14〕
十真如 · 隨德假立
十真如者：一、遍行真如：謂此真如二空所顯，無有一法而不在故。…… 〔T1585 0054b09–b10〕
雖真如性實無差別，而隨勝德假立十種。雖初地中已達一切，而能證行，猶未圓滿，為令圓滿，後後建立。 〔T1585 0054b25–b27〕
要義：本論於頌二十九以「轉依」為樞——「依」即依他起（染淨所依：染為遍計所執、淨為圓成實），「轉」有二分（轉捨遍計、轉得圓成；轉煩惱得涅槃、轉所知證菩提），此即二轉依果。廣前頌以十地為綱，總攝有為無為功德為自性、為所修行作勝依持令德生長故名「地」。十勝行即十波羅蜜多，各辨自性（施無貪、戒三業、忍無瞋精進審慧、進勤、靜慮等持、後五擇法），須七最勝（安住·依止·意樂·事業·巧便·迴向·清淨）攝受方名到彼岸；數定為十者，對治十障、證十真如故；於因位立三名（遠·近·大波羅蜜多，配三無數劫，施等勢力由被伏、能伏、畢竟伏而轉增）。十重障者地地各斷所知障俱生一分（異生性·邪行·闇鈍·微細煩惱現行·於下乘般涅槃·麁相·細相·無相中作加行·利他中不欲行·於諸法中未得自在），各「斷二愚及彼麁重」，佛地復以金剛喻定頓斷微所知障及任運煩惱障種；菩薩於修道位留煩惱障助願受生，唯修永滅所知障道。十一障總攝二障，二障麁重一一有「三位斷」義（地前伏·十地漸·金剛頓）。十真如隨各地勝德假立十名（遍行·最勝·勝流·無攝受·類無別·無染淨·法無別·不增減〔相土自在所依〕·智自在所依·業自在等所依），真如性實無差別，為令能證行圓滿故後後建立。
五、諸家異釋（窺基《述記》T1830）
一、異生性障，世親《攝論》名與此同。《十地論》第一云：「凡夫我相障」，此名不然，此障之體非唯我故。……此障體性如何等者，謂分別二障，依此種子之上立異生性故。 〔T1830 0583b14–b19〕
違細名麁，違輕名重。所知障種名麁重者及非種麁重，地地別斷。煩惱障種名麁重者，金剛始除。 〔T1830 0573c23–c25〕
〔《攝論本》及世親等說〕十地菩薩留煩惱障助願受生，故非正意，意趣於智斷所知障，故斷隨眠，不斷煩惱之隨眠也。 〔T1830 0586a15–a17〕
此十一障，二障所攝。述曰：斷位次中，初總即二障；後別解釋……體性寬狹更無別異，十地所斷雖但所知，俱品不行即通二障。 〔T1830 0589b21–b24〕
三勝流真如至極為勝故。述曰：由得三惠照大乘法，觀此法教根本真如，名勝流〔真〕如。 〔T1830 0592a20–a22〕
窺基於「異生性障」釋其體（分別二障之種上立異生性，斷能依故說所依斷），並繫名辨異：本論名同世親《攝論》、異於《十地論》「凡夫我相障」（彼名不周，障體非唯我執）。於頌第三句「捨二麁重」剖「違細名麁、違輕名重」，判所知障麁重地地別斷、煩惱障麁重金剛始除。於『留惑潤生』明菩薩修道位斷所知障隨眠而不斷煩惱障隨眠之意趣。於「此十一障二障所攝」辨二障體性寬狹無別、十地所斷雖但所知而俱品不行即通二障。於十真如之第三「勝流」釋其名義（由三慧照大乘法，觀法教根本真如）。十地名義、十波羅蜜多自性、七最勝、三因位名、二障三位斷漸頓諸義之繫判，《述記》卷九、卷十詳之。
六、譯名 · 古譯對讀（玄奘 ↔ 真諦《轉識論》）
| 義 | 玄奘《成唯識論》 | 真諦《轉識論》 |
|---|---|---|
| 出世無分別智 | 無得·不思議·出世間智 | 出世無分別智·如如智（「是智名出世無分別智，即是境智無差別，名如如智」〔0063c04〕） |
| 修道智斷之果 | 證得轉依（轉捨轉得） | 亦名轉依（「亦名轉依，捨生死依，但依如理故」〔0063c05〕） |
| 所斷二障種 | 二麁重（二障種子立麁重名） | 麁重及執（「麁重及執二俱盡故。麁重即分別性，執即依他性」〔0063c06〕）· 二執隨眠（「二執隨眠所生眾惑」〔0063b28〕） |
| 入唯識·二不顯現 | 數修無分別智·捨二麁重 | 二不顯現·名入唯識（「二不顯現，是時行者名入唯識」〔0063c02〕） |
玄奘『無得不思議出世間智·捨二麁重·便證得轉依』，真諦《轉識論》作『出世無分別智（如如智）·亦名轉依·捨生死依·麁重及執二俱盡』——名相次第大同；玄奘作「二麁重」（二障種子）、真諦作「麁重及執」（分別性麁重、依他性執）或「二執隨眠」，一分譯名。真諦《轉識論》於修道位但略明轉依、二不顯現名入唯識，未如本論廣開十地十障十真如，繁略不同。
七、術語
轉依（āśraya-parāvṛtti）— 所依（依他起／唯識真如）之翻轉；轉捨遍計所執、轉得圓成實性；二轉依果＝大涅槃（轉煩惱）·無上覺（轉所知）。 無分別智（nirvikalpa-jñāna）— 離所取能取之出世間智；無得·不思議；十地中數修以斷餘障。 波羅蜜多（pāramitā）— 到彼岸；十勝行（施戒忍進定慧·方便願力智），須七最勝攝受方名。 麁重（dauṣṭhulya）— 二障種子之無堪任性，違細違輕（輕安）；令永滅故說「捨」。 十真如（daśa-tathatā）— 隨十地勝德假立之十名（遍行·最勝·勝流·無攝受·類無別·無染淨·法無別·不增減·智自在所依·業自在等所依）；真如性實無別。 金剛喻定（vajropama-samādhi）— 將成佛時所起之定；頓斷微所知障及任運煩惱障種，入如來地。 〔梵文為古德所傳發音輔助。〕
八、互讀（唯識系次第：百法 → 三十頌 → 二十論 → 辯中邊論 → 攝大乘論）
- 百法：心所·善（無貪＝施性·無瞋審慧精進勤等持擇法＝忍進定慧性）；不相應行·異生性（異生性障所依）。
- 三十頌：頌二十九（修習位·轉依）——逐頌姊妹；頌二十八（通達位）前承·頌三十（究竟位）後啟。
- 二十論：〔從闕〕主唯識無境、破外執，十地修證次第無正面對位。
- 辯中邊論：辯障品（「障十地功德，故說為十障」——十地各立一障，與本論十重障地地對治正相關）·辯得果品（轉依·十法行——修道果位對位）。
- 攝大乘論：彼修差別分（十地·對治十無明·十相所知法界·十波羅蜜多·攝六度為三學——本章十地、十真如、十波羅蜜多之廣辯本，《述記》逐引此分）。
章內：通達位（前承·見道初證真如）· 修習位轉依（次此·二轉依果廣辯）· 究竟位（後啟·出障圓明·四智）。
九、校本定位
頌 T1586〔0061b18〕· 本論 T1585 修習位釋〔轉依 0051a03·0051a07·總標 0051a20·十地名 0051a22·十地自性 0051b05·十勝行 0051b08·十自性 0051b18·七最勝 0051b26·數定 0051c06·三因位名 0052b09·異生性障 0052b20·留惑潤生 0052c19·金剛頓斷 0053c18·集論引 0053c24·二障三位斷 0054a06·十真如 0054b09·隨德假立 0054b25〕· 述記 T1830〔異生性障 0583b14·麁重 0573c23·留惑潤生 0586a15·十一障二障攝 0589b21·勝流真如 0592a20〕· 《轉識論》T1587〔0063b28·0063c02·0063c04·0063c05·0063c06〕。 〔經證〕華嚴經·十地品 T279〔0179b22〕· 解深密經·地波羅蜜多品 T676〔0704b06·0704b29–c03〕。〔論本〕攝大乘論本 T1594〔彼修差別分 0145b20·0145b26·0145c12〕· 瑜伽師地論 T1579〔本地分·菩薩地 0565c19〕· 集論 T1605〔0692c06〕。
〔Verses commented〕Continuing verse 29 · the ten obstructions and ten suchnesses
1. Position in Kuiji's Structural Outline
| Outline | Position of this chapter |
|---|---|
| The five stages | provisions -> applied practice -> penetrating comprehension -> cultivation -> the ultimate |
| Within the stage of cultivation | the ten grounds and ten perfections (previous chapter) -> the ten heavy obstructions - the severing of the two obstructions across three stages - the ten suchnesses -> the turning of the basis (§33) |
| Verses commented | the line on casting off the twofold grossness, Triṃśikā v. 29 |
The previous chapter settled the positions passed through and the practices cultivated; this one settles what is severed (the ten heavy obstructions, and whether the two obstructions are cut gradually or all at once across three stages) and what is realized (the ten suchnesses). Obstruction severed and principle realized, the turning of the basis can then be spoken of — hence the next chapter.
2. Source verses · doctrinal context
捨二麁重故，便證得轉依。 〔T1586 0061b02〕
The line on casting off the twofold grossness is what this chapter expounds. The grossness is the seed and habit-energy of the two obstructions; each of the ten grounds severs one tier of it, hence the ten heavy obstructions. To sever an obstruction is to disclose a principle, and so each ground realizes one portion of suchness, hence the ten suchnesses. Obstruction and suchness are two faces of one thing: what is severed is the obstruction, what is disclosed is the suchness.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witnesses
何等為十？一者歡喜地，二者離垢地，三者發光地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。佛子！此菩薩十地，三世諸佛已說、當說、今說。 〔Avataṃsaka · Ten Stages chapter, T279 0179b22–b26〕
tr. "What are the ten? First, the Stage of Joy; second, the Stage Free of Defilement; third, the Stage that Sends Forth Light; fourth, the Stage of Blazing Wisdom; fifth, the Stage Hard to Conquer; sixth, the Stage of Manifestation; seventh, the Far-Reaching Stage; eighth, the Immovable Stage; ninth, the Stage of Good Wisdom; tenth, the Stage of the Dharma-Cloud. O sons of the Buddha! These ten bodhisattva stages, the buddhas of the three times have taught, will teach, and now teach."
此諸地中有二十二種愚癡、十一種麁重為所對治。謂於初地有二愚癡：一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡；及彼麁重為所對治。…… 〔Saṃdhinirmocana · Stages-and-Perfections chapter, T676 0704b06–b09〕
tr. "Within these stages there are twenty-two kinds of folly and eleven kinds of coarse-and-heavy as that which is to be counteracted. That is, on the first stage there are two follies: first, the folly of attachment to a person and to dharmas; second, the folly of the evil-destiny defilement; and their coarse-and-heavy, as that which is to be counteracted. …"
於如來地有二愚癡：一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡；及彼麁重為所對治。善男子！由此二十二種愚癡及十一種麁重故，安立諸地…… 〔Saṃdhinirmocana T676 0704b29–c03〕
tr. "On the tathāgata-stage there are two follies: first, the folly of the extremely subtle clinging to all knowable objects; second, the folly of the extremely subtle obstruction; and their coarse-and-heavy, as that which is to be counteracted. Good son! By reason of these twenty-two kinds of folly and eleven kinds of coarse-and-heavy, the [several] stages are established. …"
The Avataṃsaka's Ten Stages chapter sets up the names of the bodhisattva's ten stages (Joy through Dharma-Cloud, taught alike by the buddhas of the three times) — the scriptural source for the root treatise's roster of the ten stages' names. The Saṃdhinirmocana's Stages-and-Perfections chapter pairs "twenty-two kinds of folly, eleven kinds of coarse-and-heavy" with the ten stages and the tathāgata-stage (two follies per stage and their coarse-and-heavy) — the scriptural source for the root treatise's "by this such-and-such stage is said to sever two follies and their coarse-and-heavy," with the two follies of each stage (attachment to self-and-dharmas · the evil-destiny defilement → first stage; subtle inadvertent transgression · the manifold karmic destinies → second stage, on up to the extremely subtle clinging · the extremely subtle obstruction → buddha-stage) coming one by one straight out of this scripture.
Root śāstra (Mahāyānasaṃgraha root T1594)
由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。 〔T1594 · the Division on the Difference of Cultivation 0145b20–b25〕
tr. "By means of the bodhisattva's ten stages. What are the ten? First, the Stage of Utmost Joy; second, the Stage Free of Defilement; third, the Stage that Sends Forth Light; fourth, the Stage of Blazing Wisdom; fifth, the Stage Extremely Hard to Conquer; sixth, the Stage of Manifestation; seventh, the Far-Reaching Stage; eighth, the Immovable Stage; ninth, the Stage of Good Wisdom; tenth, the Stage of the Dharma-Cloud. These stages, established as ten — how is this to be seen? It is in order to counteract the obstruction-to-be-counteracted of the ten kinds of ignorance."
云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清淨義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門，三摩地門自在依止義。 〔T1594 0145b26–c05〕
tr. "What is the knowable dharma-realm of ten aspects? On the first stage, by the sense of all-pervadingness; on the second stage, by the sense of the supreme; on the third stage, by the sense of the supreme outflow; on the fourth stage, by the sense of non-appropriation; on the fifth stage, by the sense of the non-difference of the continuum; on the sixth stage, by the sense of the undefiled purity; on the seventh stage, by the sense of the non-difference of the manifold dharmas; on the eighth stage, by the sense of neither-increase-nor-decrease, the sense of the basis of mastery-over-marks, and the sense of the basis of mastery-over-lands; on the ninth stage, by the sense of the basis of mastery-over-cognition; on the tenth stage, by the sense of the basis of mastery-over-action, and the sense of the basis of mastery-over the dhāraṇī-gates and the samādhi-gates."
復次，應知如是無明，於聲聞等非染污，於諸菩薩是染污。 〔T1594 0145c12–c13〕
tr. "Furthermore, it should be known that such ignorance, in the case of the śrāvakas and the rest, is non-defiled, while in the case of the bodhisattvas it is defiled."
The Mahāyānasaṃgraha's Division on the Difference of Cultivation fixes the names of the ten stages, clarifies that "the ten stages are established to counteract the obstruction-to-be-counteracted of the ten kinds of ignorance" (the śāstra-source for the root treatise's "the ten stages counteract the ten obstructions"), pairs the "knowable dharma-realm of ten aspects" with the ten stages (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-continuum · undefiled-purity · non-difference-of-manifold-dharmas · neither-increase-nor-decrease 〔the basis of mastery over marks and lands〕 · the basis of mastery-over-cognition · the basis of mastery-over-action — that is, the śāstra-source for the root treatise's ten suchnesses, with the roster and sequence fully matching), and clarifies that "this ignorance is non-defiled for the two vehicles but defiled for the bodhisattvas" (the śāstra-source for the root treatise's "the ten ignorances are non-defiled · said only with reference to what is severed by cultivation across the ten stages").
Root śāstra (Yogācārabhūmi T1579)
〔六種波羅蜜多〕及方便善巧波羅蜜多、願波羅蜜多、力波羅蜜多、智波羅蜜多，如是十種波羅蜜多，總名波羅蜜多行。 〔T1579 · the Fundamental Section · Bodhisattva Stage 0565c19–c21〕
tr. "〔the six perfections〕 and the perfection of skillful means, the perfection of vow, the perfection of power, and the perfection of cognition — these ten perfections are together named the practice of the perfections."
The Yogācārabhūmi's Bodhisattva Stage opens out, upon the six perfections, skillful means, vow, power, and cognition into ten perfections (the śāstra-source for the root treatise's "the ten excellent practices are the ten perfections"; that the latter four assist the former six to bring them to fullness is likewise grounded here in the Yogācārabhūmi). What Dharmapāla's redaction takes as authority has its scripture in the Avataṃsaka's Ten Stages chapter and the Saṃdhinirmocana's Stages-and-Perfections chapter, and its śāstra in the Mahāyānasaṃgraha's Division on the Difference of Cultivation and the Yogācārabhūmi's Bodhisattva Stage.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
The brief gloss of the verse · the transformation of the basis
「依」謂所依，即依他起，與染、淨法為所依故；染謂虛妄遍計所執；淨謂真實圓成實性。轉謂二分，轉捨、轉得。由數修習無分別智，斷本識中二障麁重，故能轉捨依他起上遍計所執，及能轉得依他起中圓成實性。 〔T1585 0051a03–a07〕
tr. "'Basis' means that-on-which-[things]-rest, namely the other-dependent, since it is the basis for both the defiled and the pure dharmas; the 'defiled' means the false wholly-imagined-grasped; the 'pure' means the true perfectly-accomplished nature. 'Transformation' means the two parts, discarding-by-transformation and attaining-by-transformation. By again and again cultivating the non-discriminating cognition and severing the coarse-and-heavy of the two obstructions in the root consciousness, one is able to discard-by-transformation the wholly-imagined-grasped upon the other-dependent, and is able to attain-by-transformation the perfectly-accomplished nature within the other-dependent."
由轉煩惱得大涅槃，轉所知障證無上覺。 〔T1585 0051a07–a08〕
tr. "By transforming the afflictions one attains the great nirvāṇa; by transforming the cognitive obstruction one witnesses the unsurpassed awakening."
The general statement · the two transformations of the basis are witnessed by the ten stages
云何證得二種轉依？謂十地中修十勝行、斷十重障、證十真如，二種轉依由斯證得。 〔T1585 0051a20–a21〕
tr. "How are the two transformations of the basis witnessed and attained? Within the ten stages one cultivates the ten excellent practices, severs the ten weighty obstructions, and witnesses the ten suchnesses; the two transformations of the basis are by this witnessed and attained."
The ten stages · names and senses
言十地者，一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故。…… 〔T1585 0051a22–a23〕
tr. "As for the ten stages: first, the Stage of Utmost Joy — for at the outset one obtains the noble nature, fully witnesses the two emptinesses, can benefit self and others, and so gives rise to great joy. …"
如是十地，總攝有為、無為功德以為自性。與所修行為勝依持，令得生長，故名為地。 〔T1585 0051b05–b07〕
tr. "These ten stages have for their own-nature the total subsumption of the conditioned and unconditioned virtues. For the practices cultivated they serve as the excellent basis-and-support, causing them to be born and to grow; and so they are named 'stages' [grounds]."
The ten excellent practices · namely the ten perfections
十勝行者，即是十種波羅蜜多。施有三種：謂財施、無畏施、法施。…… 〔T1585 0051b08–b09〕
tr. "As for the ten excellent practices, they are the ten perfections. Giving is of three kinds: giving of goods, giving of fearlessness, giving of the dharma. …"
The own-nature of the ten
此十性者，施以無貪及彼所起三業為性；戒以受學菩薩戒時三業為性……後五皆以擇法為性，說是根本、後得智故。 〔T1585 0051b18–b23〕
tr. "As for the nature of these ten: giving has for its nature non-greed and the three karmas it gives rise to; discipline has for its nature the three karmas at the time of receiving and learning the bodhisattva precepts … the latter five all have for their nature the discernment of dharmas, since they are said to be the fundamental and the subsequently-attained cognitions."
The marks of the ten · the seven supremacies
此十相者，要七最勝之所攝受，方可建立波羅蜜多。一、安住最勝……七、清淨最勝，謂要不為二障間雜。若非此七所攝受者，所行施等非到彼岸。 〔T1585 0051b26–c05〕
tr. "As for the marks of these ten: only when embraced by the seven supremacies can they be established as perfections. First, the supremacy of abiding … seventh, the supremacy of purity, that is, they must not be interspersed with the two obstructions. If not embraced by these seven, the giving and the rest that are performed are not [a going] to the other shore."
The fixedness of number, neither increasing nor decreasing
此但有十不增減者，謂十地中對治十障、證十真如，無增減故。 〔T1585 0051c06–c07〕
tr. "That there are but ten of these, neither increasing nor decreasing, is because within the ten stages one counteracts the ten obstructions and witnesses the ten suchnesses, with no increase or decrease."
The three names of the causal stage
此十因位有三種名：一名遠波羅蜜多，謂初無數劫……二名近波羅蜜多，謂第二無數劫……三名大波羅蜜多，謂第三無數劫……由斯煩惱永不現行，猶有所知微細現種及煩惱種，故未究竟。 〔T1585 0052b09–b17〕
tr. "These ten, in the causal stage, have three names: the first is the 'far perfections,' that is, the first incalculable eon … the second is the 'near perfections,' that is, the second incalculable eon … the third is the 'great perfections,' that is, the third incalculable eon … by this the afflictions forever cease to be active, yet there still remain the subtle present-activity and seeds of the cognitive [obstruction] and the seeds of the afflictive [obstruction], and so it is not yet ultimate."
The ten weighty obstructions · the obstruction of the common-being nature on the first stage
十重障者：一、異生性障，謂二障中分別起者，依彼種立異生性故。二乘見道現在前時，唯斷一種，名得聖性；菩薩見道現在前時，具斷二種，名得聖性。 〔T1585 0052b20–b23〕
tr. "As for the ten weighty obstructions: first, the obstruction of the common-being nature, that is, the discrimination-arisen kind among the two obstructions, since the common-being nature is set up in dependence on their seeds. When the two vehicles' path of seeing is present before them, they sever but one kind, and are said to obtain the noble nature; when the bodhisattva's path of seeing is present before him, he severs both kinds, and is said to obtain the noble nature."
The first stage · retaining the affliction to moisten rebirth
故說菩薩得現觀已，復於十地修道位中，唯修永滅所知障道，留煩惱障助願受生，非如二乘速趣圓寂，故修道位不斷煩惱，將成佛時方頓斷故。 〔T1585 0052c19–c22〕
tr. "Therefore it is said: the bodhisattva, having attained direct realization, then within the ten stages' path of cultivation cultivates only the path of forever extinguishing the cognitive obstruction, retaining the afflictive obstruction to aid his vow and to take rebirth — unlike the two vehicles who hasten to perfect quiescence; and so in the path of cultivation he does not sever the afflictions, but severs them all at once only when about to become a buddha."
The buddha-stage · the all-at-once severing by the adamantine-like samādhi
此地於法雖得自在，而有餘障，未名最極。謂有俱生微所知障，及有任運煩惱障種，金剛喻定現在前時，彼皆頓斷，入如來地。 〔T1585 0053c18–c21〕
tr. "Though on this stage one has attained mastery over dharmas, there is yet a remnant obstruction, and it is not named the utmost. That is, there remain the innate subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction; when the adamantine-like samādhi is present before one, these are all severed at once, and one enters the tathāgata-stage."
故《集論》說：得菩提時頓斷煩惱及所知障，成阿羅漢及成如來，證大涅槃、大菩提故。 〔T1585 0053c24–c26〕
tr. "Therefore the Abhidharma-samuccaya says: at the time of attaining awakening one severs all at once the afflictive and the cognitive obstructions, becoming an arhat and becoming a tathāgata, since one witnesses the great nirvāṇa and the great awakening."
The severing of the two obstructions in three positions
此十一障，二障所攝。煩惱障中見所斷種，於極喜地見道初斷……所知障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。修所斷種，於十地中，漸次斷滅；金剛喻定現在前時，方永斷盡。 〔T1585 0054a06–a14〕
tr. "These eleven obstructions are subsumed by the two obstructions. Among the afflictive obstruction, the seeds severed by seeing are first severed in the path of seeing on the Stage of Utmost Joy … Among the cognitive obstruction, the seeds severed by seeing are first severed in the path of seeing on the Stage of Utmost Joy; their present-activity has already been subdued before the stages. The seeds severed by cultivation are gradually severed and extinguished within the ten stages; only when the adamantine-like samādhi is present before one are they forever severed to exhaustion."
The ten suchnesses · conventionally set up according to their excellence
十真如者：一、遍行真如：謂此真如二空所顯，無有一法而不在故。…… 〔T1585 0054b09–b10〕
tr. "As for the ten suchnesses: first, the all-pervading suchness — that is, this suchness is disclosed by the two emptinesses, since there is not one dharma in which it is not present. …"
雖真如性實無差別，而隨勝德假立十種。雖初地中已達一切，而能證行，猶未圓滿，為令圓滿，後後建立。 〔T1585 0054b25–b27〕
tr. "Though the nature of suchness is truly without difference, yet according to [each stage's] excellent virtue ten kinds are conventionally set up. Though on the first stage one has already penetrated the whole, the practice that can witness it is not yet complete; and to make it complete, [the others] are established one after another."
Essentials: at verse 29 the root treatise takes "the transformation of the basis" as its pivot — the "basis" is the other-dependent (the basis of the defiled and the pure: the defiled being the wholly-imagined-grasped, the pure being the perfectly-accomplished), the "transformation" has two parts (discarding-by-transformation the wholly-imagined, attaining-by-transformation the perfectly-accomplished; transforming the afflictions to attain nirvāṇa, transforming the cognitive [obstruction] to witness awakening), and this is the fruit of the two transformations of the basis. In broadly treating the preceding verse it takes the ten stages as its main thread, [the stages] having for their own-nature the total subsumption of conditioned and unconditioned virtues, serving as the excellent basis-and-support for the practices cultivated, causing the virtues to be born and grow, and so named "stages." The ten excellent practices are the ten perfections, each with its own-nature distinguished (giving = non-greed, discipline = the three karmas, patience = non-hatred and discerning wisdom and effort, effort = diligence, meditative concentration = one-pointedness, the latter five = the discernment of dharmas); only when embraced by the seven supremacies (abiding · basis · resolve · undertaking · skillful means · dedication · purity) are they named [a going] to the other shore; the number is fixed at ten because they counteract the ten obstructions and witness the ten suchnesses; and in the causal stage three names are set up (far · near · great perfections, paired with the three incalculable eons, the force of giving and the rest waxing through being-subdued, being-able-to-subdue, and definitively-subduing). As for the ten weighty obstructions, each stage severs one portion of the innate cognitive obstruction (common-being nature · wrong conduct · dullness · the present-activity of subtle afflictions · entering nirvāṇa by the lesser vehicle · the coarse mark · the subtle mark · making effort within the markless · the unwillingness to act for others' benefit · not yet having attained mastery over dharmas), each "severing two follies and their coarse-and-heavy"; and at the buddha-stage one further severs all at once, by the adamantine-like samādhi, the subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction. The bodhisattva, in the path of cultivation, retains the afflictive obstruction to aid his vow and take rebirth, cultivating only the path of forever extinguishing the cognitive obstruction. The eleven obstructions are wholly subsumed by the two obstructions, and the coarse-and-heavy of the two obstructions each has the sense of "severing in three positions" (subduing before the stages · gradual [severing] within the ten stages · all-at-once [severing] by the adamantine). The ten suchnesses are conventionally set up with ten names according to each stage's excellent virtue (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-kind · neither-defiled-nor-pure · non-difference-of-dharmas · neither-increase-nor-decrease 〔the basis of mastery over marks and lands〕 · the basis of mastery-over-cognition · the basis of mastery-over-action and the rest); the nature of suchness is truly without difference, and [the others] are established one after another in order to bring to completion the practice that can witness it.
5. Divergent readings across the masters (Kuiji, Shuji T1830)
一、異生性障，世親《攝論》名與此同。《十地論》第一云：「凡夫我相障」，此名不然，此障之體非唯我故。……此障體性如何等者，謂分別二障，依此種子之上立異生性故。 〔T1830 0583b14–b19〕
tr. "First, the obstruction of the common-being nature — its name in Vasubandhu's [commentary on the] Saṃgraha is the same as here. The Daśabhūmika-śāstra, fascicle one, says 'the obstruction of the ordinary being's self-mark'; this name is not right, for the substance of this obstruction is not the self alone. … As to 'what is the substance-nature of this obstruction,' it is the discrimination-[arisen] two obstructions, since the common-being nature is set up upon their seeds."
違細名麁，違輕名重。所知障種名麁重者及非種麁重，地地別斷。煩惱障種名麁重者，金剛始除。 〔T1830 0573c23–c25〕
tr. "Opposed to the fine, it is named 'coarse'; opposed to the light, it is named 'heavy.' The cognitive obstruction's seeds named 'coarse-and-heavy,' as well as the non-seed coarse-and-heavy, are severed stage by stage, separately. The afflictive obstruction's seeds named 'coarse-and-heavy' are removed only at the adamantine [samādhi]."
〔《攝論本》及世親等說〕十地菩薩留煩惱障助願受生，故非正意，意趣於智斷所知障，故斷隨眠，不斷煩惱之隨眠也。 〔T1830 0586a15–a17〕
tr. "〔The Saṃgraha root and Vasubandhu and the rest say〕 the bodhisattva of the ten stages retains the afflictive obstruction to aid his vow and take rebirth; hence it is not the principal intent — the intent inclines to severing the cognitive obstruction by cognition, and so he severs the latent tendencies [of the cognitive obstruction], not the latent tendencies of the afflictions."
此十一障，二障所攝。述曰：斷位次中，初總即二障；後別解釋……體性寬狹更無別異，十地所斷雖但所知，俱品不行即通二障。 〔T1830 0589b21–b24〕
tr. "'These eleven obstructions are subsumed by the two obstructions.' The Shuji says: in the sequence of the severing-positions, the first [statement] in general is just the two obstructions; the latter [statements] explain them point by point … the breadth-and-narrowness of their substance-nature is no different at all; though what the ten stages sever is the cognitive [obstruction] alone, when [its] concomitant class does not operate, that extends to both obstructions."
三勝流真如至極為勝故。述曰：由得三惠照大乘法，觀此法教根本真如，名勝流〔真〕如。 〔T1830 0592a20–a22〕
tr. "'Third, the supreme-outflow suchness, since it is supreme to the utmost.' The Shuji says: by attaining the three [kinds of] wisdom that illumine the Mahāyāna dharma, one contemplates the root suchness of this dharma-teaching, named the supreme-outflow suchness."
On the "obstruction of the common-being nature" Kuiji glosses its substance (the common-being nature is set up upon the seeds of the discrimination-[arisen] two obstructions; since the dependent is severed, the depended-upon is said to be severed), and ties down the name with a distinction: the root treatise's name is the same as Vasubandhu's [commentary on the] Saṃgraha and differs from the Daśabhūmika-śāstra's "obstruction of the ordinary being's self-mark" (that name is not exhaustive, for the obstruction's substance is not the self-grasping alone). On the verse's third line "discards the two coarse-and-heavies" he parses "opposed to the fine, named coarse; opposed to the light, named heavy," and judges that the cognitive obstruction's coarse-and-heavy is severed stage by stage, separately, while the afflictive obstruction's coarse-and-heavy is removed only at the adamantine. On "retaining the affliction to moisten rebirth" he clarifies the intent that in the path of cultivation the bodhisattva severs the latent tendencies of the cognitive obstruction but not the latent tendencies of the afflictive obstruction. On "these eleven obstructions are subsumed by the two obstructions" he distinguishes that the breadth-and-narrowness of the obstructions' substance-nature is no different, and that though what the ten stages sever is the cognitive [obstruction] alone, when its concomitant class does not operate, that extends to both obstructions. On the third of the ten suchnesses, "supreme-outflow," he glosses its name and sense (by the three [kinds of] wisdom illumining the Mahāyāna dharma, contemplating the root suchness of the dharma-teaching). The ties-and-judgments of the senses of the ten stages' names, the own-nature of the ten perfections, the seven supremacies, the three names of the causal stage, and the gradual-and-all-at-once of the severing of the two obstructions in three positions — the Shuji, fascicles nine and ten, treats them in detail.
6. Rendering of terms · old-translation comparison (Xuanzang ↔ Paramārtha, Zhuanshi lun)
| Sense | Xuanzang, Cheng Weishi Lun | Paramārtha, Zhuanshi lun |
|---|---|---|
| the supramundane non-discriminating cognition | 無得·不思議·出世間智 the without-attainment · inconceivable · supramundane cognition | 出世無分別智·如如智 the supramundane non-discriminating cognition · the suchness-cognition ("this cognition is named the supramundane non-discriminating cognition; that is, object and cognition without difference, named the suchness-cognition" 〔0063c04〕) |
| the fruit of cognition-and-severing in the path of cultivation | 證得轉依（轉捨轉得）witnessing-and-attaining the transformation of the basis (discarding-by-transformation, attaining-by-transformation) | 亦名轉依 it too is named the transformation of the basis ("it too is named the transformation of the basis: discarding the basis of birth-and-death, resting only on the principle of suchness" 〔0063c05〕) |
| the seeds of the two obstructions, severed | 二麁重（二障種子立麁重名）the two coarse-and-heavies (the seeds of the two obstructions given the name coarse-and-heavy) | 麁重及執 the coarse-and-heavy and the grasping ("the coarse-and-heavy and the grasping, since the two are both exhausted. The coarse-and-heavy is the discriminated nature; the grasping is the other-dependent nature" 〔0063c06〕) · the latent tendencies of the two graspings ("the manifold delusions born of the latent tendencies of the two graspings" 〔0063b28〕) |
| entering consciousness-only · the two not appearing | 數修無分別智·捨二麁重 again and again cultivating the non-discriminating cognition · discarding the two coarse-and-heavies | 二不顯現·名入唯識 the two not appearing · named entering consciousness-only ("when the two do not appear, at that time the practitioner is named one who has entered consciousness-only" 〔0063c02〕) |
Xuanzang's "the without-attainment, inconceivable, supramundane cognition · discards the two coarse-and-heavies · then witnesses and attains the transformation of the basis," and Paramārtha's Zhuanshi lun's "the supramundane non-discriminating cognition (the suchness-cognition) · it too named the transformation of the basis · discarding the basis of birth-and-death · the coarse-and-heavy and the grasping both exhausted" — the technical terms and the sequence are largely the same; Xuanzang has "the two coarse-and-heavies" (the seeds of the two obstructions), Paramārtha has "the coarse-and-heavy and the grasping" (the coarse-and-heavy of the discriminated nature, the grasping of the other-dependent nature) or "the latent tendencies of the two graspings," a partial divergence of rendering. Paramārtha's Zhuanshi lun, at the path of cultivation, only briefly clarifies the transformation of the basis and the two-not-appearing named entering consciousness-only, and does not, like the root treatise, broadly open out the ten stages, ten obstructions, and ten suchnesses — a difference of fullness and brevity.
7. Key terms
- transformation of the basis (轉依, āśraya-parāvṛtti) — the turning-about of the basis (the other-dependent / the suchness of consciousness-only); discarding-by-transformation the wholly-imagined-grasped, attaining-by-transformation the perfectly-accomplished nature; the fruit of the two transformations of the basis = the great nirvāṇa (transforming the afflictions) · the unsurpassed awakening (transforming the cognitive [obstruction]).
- non-discriminating cognition (無分別智, nirvikalpa-jñāna) — the supramundane cognition apart from the grasped and the grasper; without attainment · inconceivable; cultivated again and again within the ten stages to sever the remaining obstructions.
- perfection (波羅蜜多, pāramitā) — [a going] to the other shore; the ten excellent practices (giving, discipline, patience, effort, concentration, wisdom · skillful means, vow, power, cognition), named [thus] only when embraced by the seven supremacies.
- coarse-and-heavy (麁重, dauṣṭhulya) — the unserviceableness of the seeds of the two obstructions, opposed to the fine and opposed to the light (the [calm of] pliancy); causing them to be forever extinguished is called "discarding."
- the ten suchnesses (十真如, daśa-tathatā) — the ten names conventionally set up according to the excellent virtue of the ten stages (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-kind · neither-defiled-nor-pure · non-difference-of-dharmas · neither-increase-nor-decrease · the basis of mastery-over-cognition · the basis of mastery-over-action and the rest); the nature of suchness is truly without difference.
- the adamantine-like samādhi (金剛喻定, vajropama-samādhi) — the samādhi arisen when about to become a buddha; all at once it severs the subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction, and one enters the tathāgata-stage.
〔Sanskrit forms are a pronunciation aid transmitted by the ancient masters.〕
8. Cross-reading (the Yogācāra sequence: Baifa → Triṃśikā → Viṃśatikā → Madhyāntavibhāga → Mahāyānasaṃgraha)
- Baifa (Hundred Dharmas): the mental factors · the wholesome (non-greed = the nature of giving · non-hatred, discerning wisdom, effort, diligence, one-pointedness, the discernment of dharmas = the nature of patience, effort, concentration, wisdom); the non-concurrent formations · the common-being nature (the basis of the obstruction of the common-being nature).
- Triṃśikā: verse 29 (the stage of cultivation · the transformation of the basis) — the verse-by-verse sister; verse 28 (the stage of penetrating comprehension) precedes · verse 30 (the ultimate stage) follows.
- Viṃśatikā: 〔none extant here〕 it chiefly [argues] consciousness-only-without-object and refutes outer grasping; the sequence of cultivation-and-witnessing across the ten stages has no direct counterpart.
- Madhyāntavibhāga: the Obstructions chapter ("obstructing the virtues of the ten stages, and so said to be the ten obstructions" — each of the ten stages setting up one obstruction, squarely bearing on this treatise's stage-by-stage counteracting of the ten weighty obstructions) · the Attainment-of-Fruit chapter (the transformation of the basis · the ten dharma-practices — the counterpart of the fruit-position of the path of cultivation).
- Mahāyānasaṃgraha: the Division on the Difference of Cultivation (the ten stages · counteracting the ten ignorances · the knowable dharma-realm of ten aspects · the ten perfections · subsuming the six perfections into the three trainings — the source of the broad treatment of this chapter's ten stages, ten suchnesses, and ten perfections, the Shuji citing this division throughout).
Within the treatise: the stage of penetrating comprehension (preceding · the path of seeing's first witnessing of suchness) · the stage of cultivation's transformation of the basis (next to this · the broad treatment of the fruit of the two transformations of the basis) · the ultimate stage (following · the perfect clarity of emerging from the obstructions · the four cognitions).
9. Collation position
Verse T1586 〔0061b18〕 · root T1585 the stage-of-cultivation gloss 〔transformation of the basis 0051a03·0051a07 · general statement 0051a20 · names of the ten stages 0051a22 · the own-nature of the ten stages 0051b05 · the ten excellent practices 0051b08 · the own-nature of the ten 0051b18 · the seven supremacies 0051b26 · the fixedness of number 0051c06 · the three names of the causal stage 0052b09 · the obstruction of the common-being nature 0052b20 · retaining the affliction to moisten rebirth 0052c19 · the adamantine all-at-once severing 0053c18 · the Samuccaya citation 0053c24 · the severing of the two obstructions in three positions 0054a06 · the ten suchnesses 0054b09 · conventionally set up according to virtue 0054b25〕 · Shuji T1830 〔the obstruction of the common-being nature 0583b14 · coarse-and-heavy 0573c23 · retaining the affliction to moisten rebirth 0586a15 · the eleven obstructions subsumed by the two 0589b21 · the supreme-outflow suchness 0592a20〕 · Zhuanshi lun T1587 〔0063b28·0063c02·0063c04·0063c05·0063c06〕. 〔Scripture〕 Avataṃsaka · Ten Stages chapter T279 〔0179b22〕 · Saṃdhinirmocana · Stages-and-Perfections chapter T676 〔0704b06·0704b29–c03〕. 〔Śāstra〕 Mahāyānasaṃgraha root T1594 〔the Division on the Difference of Cultivation 0145b20·0145b26·0145c12〕 · Yogācārabhūmi T1579 〔the Fundamental Section · Bodhisattva Stage 0565c19〕 · Samuccaya T1605 〔0692c06〕.