Cheng Weishi Lun, Fascicle 8

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。

For this reason, in the third ground it is said that two ignorances and their coarse heavinesses are severed: first, ignorance of desire and greed, which here obstructs superior concentration and cultivated wisdom; since in the past they were mostly together with desire and greed, they are called ignorance of desire and greed, and now that superior concentration and what is formed by cultivation have been attained, once those are permanently severed, desire and greed are subdued along, since from beginningless time they have evolved depending on them. Second, ignorance of perfecting the dharani of hearing and retention, which here obstructs total retention and the wisdom of hearing and thinking.

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。

Fourth, the obstruction of the manifestation of subtle afflictions, namely the part of the innate among the cognitive obstruction, included in the view of self and so on associated with the sixth consciousness, of the lowest grade; because it does not take attention as its condition and follows manifestations from afar, it is called subtle.

彼障四地菩提分法，入四地時便能永斷。

These obstruct the factors of awakening of the fourth ground, and on entering the fourth ground they can be permanently severed.

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。

In the past these mostly arose spontaneously within the sixth consciousness and, because they arose together in substance with the view of self and so on, were called afflictions; now in the fourth ground, once outflow-free factors of awakening are attained, they are permanently extinguished, and this view of self and so on also never operates.

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。

In the first, second and third grounds, the practice of giving, precepts and cultivation is the same as in the world; in the fourth ground, the factors of awakening are attained through cultivation and only then are called supramundane, and so the two views of self and so on can be permanently destroyed.

寧知此與第六識俱？

How does one know this is together with the sixth consciousness?

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。

The view of self and so on associated with the seventh consciousness is contrary in nature to the outflow-free path, so only from the eighth ground onward does it never operate, and until the seventh ground it can still manifest, serving as the basis and support for other afflictions; this is coarse and that subtle, and the subduing comes earlier or later, so this is associated only with the sixth.

「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。

The phrase "view of the body and so on" also includes the attachment to concentration and attachment to Dharma that fall within the beginningless cognitive obstruction. These attachments to concentration and Dharma still increase in the three grounds; only on entering the fourth ground can they be permanently severed, because the factors of enlightenment specifically oppose them.

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。

On this basis, the fourth ground is said to sever two kinds of ignorance together with their coarse heaviness. First, ignorance of the attachment to meditative attainment, which is just what accompanies attachment to concentration here; second, ignorance of attachment to Dharma, which is just what accompanies attachment to Dharma here. Because these two ignorances fall within the cognitive obstruction, the two attachments of the afflictions also never act again.

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。

Fifth, the obstruction to the lesser vehicle's parinirvana: this refers to a portion of the innate cognitive obstruction that makes one weary of birth and death and delight in nirvana, like the two lower vehicles that are weary of suffering and delight in extinction. This obstruction blocks the path of non-discrimination of the fifth ground, and on entering the fifth ground it can be permanently severed. On this basis, the fifth ground is said to sever two ignorances together with their coarse heaviness: first, the ignorance of purely intending to turn away from birth and death, which is just what is weary of birth and death here; second, the ignorance of purely intending to turn toward nirvana, which is just what delights in nirvana here.

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。

Sixth, the obstruction of coarse appearances arising in action: this refers to a portion of the innate cognitive obstruction that clings to the coarse appearances of defilement and purity arising in action. This obstruction blocks the path of no defilement and purity of the sixth ground, and on entering the sixth ground it can be permanently severed.

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。

On this basis, the sixth ground is said to sever two ignorances together with their coarse heaviness. First, the ignorance of the actual contemplation of the flow of conditioned existence, which is just what clings to defilement here, because the flow of the formations falls within the defiled part; second, the ignorance of the frequent arising of appearances, which is just what clings to purity here.

取淨相故，相觀多行，未能多時住無相觀。

Because one grasps the appearance of purity, contemplation of appearances is practiced often, and one cannot dwell for long in the contemplation of signlessness.

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。

Seventh, the obstruction of subtle appearances arising in action: this refers to a portion of the innate cognitive obstruction that clings to the subtle appearances of arising and ceasing, and this obstruction blocks the wondrous signless path of the seventh ground, and on entering the seventh ground it can be permanently severed.

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。

On this basis, the seventh ground is said to sever two ignorances together with their coarse heaviness. First, the ignorance of subtle appearances arising in action, which is just what clings to arising here, because one still grasps the subtle appearance of arising in the flow of conditioned existence; second, the ignorance of purely intending to seek the signless, which is just what clings to ceasing here, because one still grasps the subtle appearance of cessation in the return to extinction.

純於無相作意勤求，未能空中起有勝行。

One purely and diligently seeks with the intention toward the signless, and so cannot give rise to superior practice amid emptiness.

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。

Eighth, the obstruction of applying effort within the signless: this refers to a portion of the innate cognitive obstruction that keeps the contemplation of the signless from arising spontaneously.

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，雖恆相續而有加行，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。

In the earlier five grounds, contemplation of signs is frequent and contemplation of the signless is slight; in the sixth ground, contemplation of signs is slight and contemplation of the signless is frequent; in the seventh ground contemplation is purely of the signless, and although it continues constantly, it still involves effort. Because there is effort within the signless, one cannot spontaneously manifest the signs and the lands, and this effort-obstruction blocks the effortless path of the eighth ground; so on entering the eighth ground it can be permanently severed. Because it is permanently severed, one obtains two kinds of sovereignty.

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。

On this basis, the eighth ground is said to sever two ignorances together with their coarse heaviness. First, ignorance of applying effort in the signless; second, ignorance of sovereignty over signs, which makes one lack sovereignty over signs, and this also includes a portion of the sovereignty over lands and signs.

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。

Because from the eighth ground upward the pure undefiled path arises spontaneously, the afflictions of the three realms never act again; the subtle cognitive obstruction in the seventh consciousness can still arise, since the fruit of wisdom of the emptiness of the self does not oppose it.

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。

Ninth, the obstruction of not wishing to act in benefiting others: this refers to a portion of the innate cognitive obstruction that makes one, in matters of benefiting and bringing joy to sentient beings, not wish to act diligently and delight in cultivating one's own benefit.

彼障九地四無閡解，入九地時便能永斷。

This obstruction blocks the four unimpeded understandings of the ninth ground, and on entering the ninth ground it can be permanently severed.

由斯九地說斷二愚及彼麁重。

On this basis, the ninth ground is said to sever two ignorances together with their coarse heaviness.

一、於無量所說法、無量名句字、後後慧辯陀羅尼自在愚。

First, ignorance of sovereignty in immeasurable teachings, immeasurable names, phrases and letters, and the dharani of successive wisdom and eloquence.

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。

Sovereignty in the dharani of immeasurable teachings spoken means the unimpeded understanding of meaning, which is sovereignty over what is expressed by total retention, in which one manifests all meanings within one meaning; sovereignty in the dharani of immeasurable names, phrases and letters means the unimpeded understanding of Dharma, which is sovereignty over the means of expression by total retention, in which one manifests all names, phrases and letters within a single name, phrase or letter; sovereignty in the dharani of successive wisdom and eloquence means the unimpeded understanding of expression, which is sovereignty over total retention of explanation and interpretation in speech, in which one manifests all sounds within a single sound.

二、辯才自在愚，辯才自在者，謂辯無閡解，善達機宜巧為說故。

Second, ignorance of sovereignty in eloquence; sovereignty in eloquence means the unimpeded understanding of eloquence, skillfully understanding the capacity of beings and teaching them cleverly.

愚能障此四種自在，皆是此中第九障攝。

The ignorance that obstructs these four kinds of sovereignty all falls within the ninth obstruction here.

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。

Tenth, the obstruction of not yet having attained sovereignty over all dharmas: this refers to a portion of the innate cognitive obstruction that keeps one from attaining sovereignty over dharmas.

彼障十地大法智雲及所含藏、所起事業。

This obstruction blocks the great Dharma cloud of wisdom of the tenth ground, together with what it contains and the works it produces.

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、悟入微細秘密愚，即是此中障大法智雲及所含藏者。

On entering the tenth ground it can be permanently severed. On this basis, the tenth ground is said to sever two ignorances together with their coarse heaviness. First, ignorance of great spiritual powers, which is just what obstructs the works produced here; second, ignorance of entering the subtle and secret, which is just what obstructs the great Dharma cloud of wisdom and what it contains.

此地於法雖得自在，而有餘障，未名最極。

In this ground, though one attains sovereignty over dharmas, there are remaining obstructions, and it is not yet called the ultimate.

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。

That is, there is still an innate subtle cognitive obstruction, and there are still the seeds of the spontaneous afflictive obstruction; when the vajra-like concentration appears, they are all severed at once and one enters the ground of the Tathagata.

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。

On this basis, the Buddha ground is said to sever two ignorances together with their coarse heaviness: first, ignorance of extremely subtle attachment to all objects of knowledge, which is just the subtle cognitive obstruction here; second, ignorance of extremely subtle hindrance, which is just all the seeds of the spontaneous afflictive obstruction here.

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。

Therefore the Compendium of Abhidharma says: when one attains bodhi, one severs the afflictions and the cognitive obstruction at once, becoming an arhat and becoming a Tathagata, realizing great nirvana and great bodhi.

護法等菩薩造

Composed by Dharmapala and other Bodhisattvas.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang under imperial order.

此十一障，二障所攝。

These eleven obstructions are included in two obstructions.

煩惱障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。

Among the afflictive obstructions, the seeds severed by seeing are first cut off at the path of seeing in the ground of Great Joy. The arising of that obstruction has already been subdued before the ground.

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。

The seeds severed by cultivation are all cut off at once when the vajra-like concentration appears. The arising of that obstruction is gradually subdued before the ground, and from the first ground onward it can be completely subdued at once, never to act again, like an arhat. By the power of deliberate intention, even if it arises briefly in the first seven grounds, this is not a fault. From the eighth ground upward, it never acts at all.

所知障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。

Among the cognitive obstructions, the seeds severed by seeing are first cut off at the path of seeing in the ground of Great Joy. The arising of that obstruction has already been subdued before the ground.

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。

The seeds severed by cultivation are gradually severed in the ten grounds; only when the vajra-like concentration appears are they completely severed. The arising of that obstruction is gradually subdued before the ground, and only up to the tenth ground is it completely subdued.

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。

From the eighth ground upward, what accompanies the six consciousnesses no longer acts, because the contemplating mind of the undefiled and the continuing fruit can oppose it; what accompanies the seventh can still act, and is subdued only when the fruit of wisdom of the emptiness of dharmas arises.

前五轉識，設未轉依，無漏伏故，障不現起。

The first five consciousnesses, even if their basis has not yet been transformed, since they are subdued by the undefiled, the obstruction does not arise.

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。

Although in the ten grounds of the path of cultivation the seeds of the afflictive obstruction are not all severed, the coarse heaviness of them is also gradually severed, and for this reason it is said that the coarse heaviness of the two obstructions each has the meaning of being severed in three stages.

雖諸位中，皆斷麁重，而三位顯，是故偏說。

Although in all stages the coarse heaviness is severed, the three stages are the prominent ones, so they are singled out.

斷二障種，漸、頓云何？

How are the seeds of the two obstructions severed, gradually or suddenly?

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。

The seeds of the afflictive obstruction accompanying the seventh consciousness are severed in the three realms all at once in a single instant, by the three vehicles when they are about to attain the fruit of no more learning. The seeds of the cognitive obstruction are all severed at once in a single instant when one is about to become a Buddha, arising spontaneously within, without coarse or subtle distinction.

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。

The seeds of the afflictive obstruction accompanying the other six consciousnesses, those severed by seeing, are all severed at once in the true path of seeing in the stage of seeing of the three vehicles; those severed by cultivation vary as is fitting: one kind of two-vehicle practitioner severs gradually, one by one, through the nine grounds of the three realms, severing the nine grades separately; another kind of two-vehicle practitioner combines the nine grounds of the three realms into a single mass and severs the nine grades separately; Bodhisattvas must arouse the vajra-like concentration, and in a single instant sever the three realms all at once.

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。

As to the seeds of the cognitive obstruction, at the initial mind of the first ground, all that are severed by seeing are severed at once. Those severed by cultivation are severed gradually afterward in the path of cultivation in the ten grounds, until at the right arising of the vajra-like concentration, in a single instant they are all severed completely. This is because they arise by taking inner and outer, coarse and subtle objects, and their kinds and grades are many and different.

二乘根鈍，漸斷障時，必各別起無間、解脫；加行、勝進，或別或總。

For the two vehicles, whose faculties are dull, when they gradually sever obstructions, they must separately arouse the uninterrupted path and the path of liberation, and the path of application and the path of further progress, either separately or together.

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。

Bodhisattvas, being sharp in faculties, in the stages of gradually severing obstructions do not need to separately arouse the uninterrupted path and the path of liberation, since moment after moment they can sever and realize. The four, application and the others, in successive moments, all may be present in relation to one another.

十真如者：

The ten suchnesses:

一、遍行真如：謂此真如二空所顯，無有一法而不在故。

First, the all-pervading suchness: this suchness, manifested by the two kinds of emptiness, is such that there is no dharma in which it is not present.

二、最勝真如：謂此真如具無邊德，於一切法最為勝故。

Second, the supreme suchness: this suchness is endowed with boundless virtues and is most supreme among all dharmas.

三、勝流真如：謂此真如所流教法，於餘教法極為勝故。

Third, the suchness of supreme outflow: the teachings that flow from this suchness are supreme beyond all other teachings.

四、無攝受真如：謂此真如無所繫屬，非我執等所依取故。

Fourth, the suchness of non-appropriation: this suchness is not bound to anything and is not what attachment to self and so on depend on and grasp.

五、類無別真如：謂此真如類無差別，非如眼等類有異故。

Fifth, the suchness of non-difference of kind: this suchness has no difference of kind, unlike the eyes and so on, which differ by kind.

六、無染淨真如：謂此真如本性無染，亦不可說後方淨故。

Sixth, the suchness of non-defilement and non-purity: this suchness is by nature without defilement and also cannot be said to become pure later.

七、法無別真如：謂此真如雖多教法，種種安立而無異故。

Seventh, the suchness of non-difference of dharmas: although this suchness has many teachings, set up in various ways, there is no difference in it.

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。

Eighth, the suchness of no increase or decrease: this suchness is free of the clinging to increase and decrease and does not increase or decrease according to purity or defilement. This is also called the suchness on which sovereignty over signs and lands depends, meaning that once one realizes this suchness, one has sovereignty over manifested signs and manifested lands.