---
title: "大乘義章 · 31 三障義(五本)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp6kw0g98l704yu4rpsm0"
---

### 三障義兩門分別釋名一　斷處二

> Two Aspects of the Three Obstacles<note>Explanation of Names 1; Points of Cessation 2</note>

言三障者。謂皮膚骨。論其體性。唯一無明。故地持中說為智障。麁細不同。分為此三。相狀如何。所障法身事等如髓。能障無明階降不同。如皮膚骨。麁品無明。浮淺如皮。故就喻名說為皮障。中品無明次深如膚。故從喻稱說為膚障。細品無明。窮深如骨。從喻立目說為骨障。亦可從於所障為名。所障法身階降有四。一皮二膚三骨四髓。地前菩薩法身如皮。初地已上乃至七地法身如膚。八地已上至第十地法身如骨。如來地中法身如髓。能障無明差別有三。謂麁中細。麁品無明有兩種義。說為皮障。一麁品無明與彼先成下品法身。一處在同。如似世人皮中之患故曰皮障。二麁品無明。障於未起下品法身故云皮障。中品無明亦有兩義。說為膚障。一中品無明與彼先成中品法身。同在一處。如似世人膚中之患故名膚障。二中品無明。障於未起中品法身故稱膚障。細品無明。亦有兩義。說為骨障。一微細無明。與彼先成微細法身。同在一處。如似世人骨中之患故名骨障。二微細無明。障於未起微細法身故名骨障。法身之髓。精窮出累。故不說障。隨義細分。理亦有之。故地論中說如來地有微細障。名義如是。

> Now, regarding the three obstructions: they are called the skin obstruction, the flesh obstruction, and the bone obstruction. When we examine their fundamental nature, they are all simply ignorance. Therefore, in the \*Bodhisattva Bhumi\*, this is described as an obstruction to wisdom. It is divided into these three based on the difference between coarse and subtle forms. What do these forms look like? The Dharma-body that is to be realized is like the marrow. The ignorance that obstructs it has varying levels, just like skin, flesh, and bone. The coarse grade of ignorance is shallow and superficial, like skin. Thus, through this analogy, it is called the "skin obstruction." The middle grade of ignorance is somewhat deeper, like flesh. Therefore, from this analogy, it is called the "flesh obstruction." The subtle grade of ignorance reaches the deepest level, like bone. Following this analogy, it is named the "bone obstruction." Alternatively, these can be named based on what is being obstructed. The Dharma-body that is to be realized has four levels: first skin, second flesh, third bone, and fourth marrow. For bodhisattvas before the first ground, their Dharma-body is like skin. From the first ground up through the seventh ground, the Dharma-body is like flesh. From the eighth ground up through the tenth ground, the Dharma-body is like bone. In the stage of a Buddha, the Dharma-body is like marrow. The obstructive ignorance has three distinctions: coarse, middle, and subtle. The coarse ignorance is called the skin obstruction for two reasons. First, the coarse ignorance dwells together with the lesser Dharma-body that has already been accomplished—just as an ordinary person has ailments within the skin, hence it is called the skin obstruction. Second, the coarse ignorance obstructs the lesser Dharma-body that has not yet arisen, thus it is called the skin obstruction. The middle ignorance is likewise called the flesh obstruction for two reasons. First, the middle ignorance dwells together with the middle Dharma-body that has already been accomplished—just as an ordinary person has ailments within the flesh, hence it is called the flesh obstruction. Second, the middle ignorance obstructs the middle Dharma-body that has not yet arisen, thus it is called the flesh obstruction. The subtle ignorance is likewise called the bone obstruction for two reasons. First, the subtle ignorance dwells together with the subtle Dharma-body that has already been accomplished—just as an ordinary person has ailments within the bone, hence it is called the bone obstruction. Second, the subtle ignorance obstructs the subtle Dharma-body that has not yet arisen, thus it is called the bone obstruction. As for the marrow of the Dharma-body—it is the ultimate refinement, fully transcending all defilements—so no obstruction is described for it. Yet, if we analyze this based on its characteristics, there is indeed such a case. Thus, the \*Bodhisattva Bhumi\* states that the stage of a Buddha still has subtle obstructions. Such are the meanings and names of these terms.

次辨斷處。初皮障者。始從解行至歡喜地。斷之窮盡。故地持云。初阿僧祇解行住過入歡喜地。皮障斷也。第二膚障。始從初地至第八地。斷之究竟。故地持云。第二僧祇遠行住過入不動地。膚障斷也。第三骨障。始從八地至如來地。究竟窮盡。故地持云。第三僧祇過畢竟住入如來地。骨障斷也。相續解脫。亦如此說三障之義。略辨如是。

> Now, let us examine the stages of severance. The first, the “skin obstacle,” spans from the stage of understanding and practice to the Stage of Joy, where it is completely severed. Thus, the \*Yogācārabhūmi-śāstra\* states: “During the first incalculable eon, one passes beyond the stage of understanding and practice and enters the Stage of Joy—this is the severance of the skin obstacle.” The second, the “flesh obstacle,” begins at the first stage and continues through the eighth stage, where it is fully eliminated. Hence, the text says: “In the second incalculable eon, one passes beyond the Stage of Far-Going and enters the Stage of Immovability—this is the severance of the flesh obstacle.” The third, the “bone obstacle,” extends from the eighth stage to the state of Buddhahood, where it is ultimately exhausted. As the text states: “In the third incalculable eon, one passes beyond the stage of ultimate abiding and enters the stage of the Tathāgata—this is the severance of the bone obstacle.” The teaching on continuous liberation follows the same pattern regarding these three obstacles. This brief explanation captures their essential meaning.