大方廣佛華嚴經隨疏演義鈔 22.22

22.22

疏「四建立」等者，即彼第四無增減門。疏文有三：一明十無增減，即建立十度之所以也；二立六所以；三重顯十義。初中「對治十障」者，即異生性等十無明也，至下十地具明。今略列名：一異生性障、二邪行障、三暗鈍障、四微細煩惱現行障、五於下乘般涅槃障、六麁相現行障、七細相現行障、八無相中作加行障、九利他中不欲行障、十於諸法中未得自在障。若準《對法》十二云「所知障等，皆度所治。」故云對治障故。

As for the commentary's "fourth, establishment," etc., this is the fourth section [of that treatise], on the absence of increase or decrease. The text of the commentary has three parts: first, clarifying that the ten neither increase nor decrease, which is the reason for establishing the ten pāramitās; second, the reasons for establishing the six; third, re-elucidating the meaning of the ten. In the first part, "countering the ten obstacles" refers to the ten kinds of avidyā such as the nature of ordinary beings, which are fully explained below in the ten stages. Here their names are briefly listed: (1) the obstacle of the nature of ordinary beings; (2) the obstacle of faulty conduct; (3) the obstacle of darkness and dullness; (4) the obstacle of active subtle afflictions; (5) the obstacle of entering parinirvāṇa in the lower vehicle; (6) the obstacle of active coarse characteristics; (7) the obstacle of active subtle characteristics; (8) the obstacle of applying effort in the signless; (9) the obstacle of not wishing to act in benefiting others; (10) the obstacle of not yet attaining mastery over all dharmas. According to the twelfth fascicle of the Abhidharma-samuccaya-vyākhyā, "the obstacle of the knowable and so forth are all countered by the pāramitās." Hence it says that they counter obstacles.