法華文句記 2.36

2.36

本迹中云「八種障」等者，意云，本住無障迹示十障。「障涅槃」者，謂生死障使不得入涅槃故，即前文中初八番是。「一種障生死」者，障使不得至於生死，即第九是。次被佛勅不得涅槃，故障無餘即第十是。又前八文障義小異，一二三兼六年在胎，為胎等障故云覆障；第四謂宿世常障故云覆障；第五為疑所障故云障；第六約父不許，為父所障故云障，餘準可知。「觀心例前」者，具如諸文，今應云「即假故障涅槃，即空故障生死，即中故障非生死非涅槃，乃至三惑，能障三觀所障之惑，有思議不思議等。」

Regarding “eight kinds of obstacles” and so on under origin and traces, the meaning is that fundamentally they abide in the unobstructed, but in their traces manifest ten obstacles. “Obstruction of nirvāṇa” means that the obstacle of birth-and-death prevents them from entering nirvāṇa; this is the first eight items in the preceding text. “One kind of obstruction of birth-and-death” obstructs and prevents them from reaching birth-and-death; this is the ninth item. Next, being ordered by the Buddha not to enter nirvāṇa, obstructing [the nirvāṇa] without remainder, is the tenth item. Furthermore, the meanings of “obstacle” in the first eight items differ slightly: the first, second, and third combine with the six years in the womb, and because it is an obstacle of the womb and so forth, it is called a concealing obstacle; the fourth refers to the constant obstacle in past lifetimes, and is thus called a concealing obstacle; the fifth is obstruction by doubt, and is thus called an obstacle; the sixth is in terms of the father’s refusal, being obstructed by the father, and is thus called an obstacle; the rest may be understood by analogy. Regarding “contemplation of mind follows the previous examples,” it is fully as in the various texts; here one should say: “Being provisional, it obstructs nirvāṇa; being empty, it obstructs birth-and-death; being the middle, it obstructs neither-birth-and-death-nor-nirvāṇa; up to the three afflictions: the afflictions that can obstruct the three contemplations and are obstructed by them include the conceivable and inconceivable, and so forth.”