說無垢稱經疏 1.51

1.51

贊曰：此顯菩薩離染功德。障謂障礙，此有二種：一煩惱障、二所知障。煩惱障，以三界見修所斷，根本百二十八煩惱及隨煩惱為體。所知障，以三界見修所斷，一切能障於智，貪癡慢等為其體性。頭數多少，如煩惱障漸頓伏斷，皆如論說。此諸菩薩八地之位，一切六識二障現行皆已伏盡、或種已斷，故言求離。蓋謂蓋覆行者之心，令不清淨。此有五種：一貪欲蓋、二嗔恚蓋、三惛沈睡眠蓋、四掉舉惡作蓋、五疑蓋。此五為三時障。貪欲五境能障出家，既出家以，前犯邪行，有覺悟之。嗔恚為障，不用覺悟，更生嗔恚。若不犯邪行，學定慧時，後三為障：初學止心，惛睡為障；次學舉心，掉悔為障；若住捨位，疑能為障。障此五憎。故立為蓋。纏謂纏繞，數數現起纏繞行者之心，故立為纏。此有八種，謂無漸、無愧、惛沈、睡眠、掉舉、惡作、嫉、慳。初二障戒，次二障定，次二障慧，後之二種障自他利。諸出家者，於自他利，悋妬門中數現起故。二障已攝一切染盡，於中據勝，偏舉蓋纏。三漏、四取，身繫結縛皆准已離。舊云「悉已清淨」，文意難知，即二障盡。

Commentary: This reveals the Bodhisattvas' virtue of being free from defilement. "Hindrances" means obstructions; there are two kinds: first, the affliction hindrance (kleśāvaraṇa); second, the cognitive hindrance (jñeyāvaraṇa). The affliction hindrance takes as its essential nature the one hundred twenty-eight fundamental afflictions and the derivative afflictions (upakleśa) severed by seeing and cultivation across the three realms. The cognitive hindrance takes as its essential nature greed, delusion, pride, and so forth severed by seeing and cultivation across the three realms, which are entirely capable of hindering wisdom. The enumeration of their quantities and their gradual or sudden subdual and severing are all as described in the treatises. For these Bodhisattvas at the stage of the eighth bhūmi, all active manifestations of the two hindrances in the six consciousnesses have already been completely subdued, or their seeds have been severed; hence it says "[forever] free". "Coverings" (āvaraṇa/nīvaraṇa) means covering over the practitioner's mind so that it is not pure. There are five kinds: first, the covering of sensual desire; second, the covering of ill-will; third, the covering of sluggishness and drowsiness; fourth, the covering of restlessness and regret; fifth, the covering of doubt. These five are hindrances to three times: sensual desire toward the five sense objects can hinder going forth into homelessness; once having gone forth, if one has previously committed wrong actions and becomes conscious of it, ill-will acts as a hindrance—not needing to be made conscious of it, one further generates ill-will; if one has not committed wrong actions, when studying concentration and wisdom, the latter three act as hindrances: when first learning to quiet the mind, sluggishness and drowsiness are hindrances; when next learning to arouse the mind, restlessness and regret are hindrances; if one abides in the state of equanimity, doubt can act as a hindrance. Because they hinder these five states, they are established as coverings. "Entanglements" (paryavasthāna) means winding around: because they frequently arise in active manifestation and wind around the practitioner's mind, they are established as entanglements. There are eight kinds: shamelessness, unconscionableness, sluggishness, drowsiness, restlessness, regret, jealousy, and stinginess. The first two hinder morality; the next two hinder concentration; the next two hinder wisdom; the latter two hinder benefit for self and others, because those who have gone forth frequently generate them in the modes of stinginess and jealousy with regard to benefit for self and others. The two hindrances already encompass all defilements entirely; among them, taking what is prominent, it particularly highlights coverings and entanglements. The three outflows, the four graspings, the bodily ties, and fetters are all implicitly freed as well. The old translation says "all have become purified"; the text's meaning is difficult to grasp, but it simply means that the two hindrances are exhausted.