金光明最勝王經疏 3.153

3.153

贊曰：即於諸法未自在障。於法自在，即六神通及大法智。由有此障，障彼自在。且舉六神通，影大法智雲。又釋：於諸學處離不尊重、息掉悔心，是牒前修因。入於初地，明所得果。即後後果由善根位，離不尊重三寶正法故，除懶墮障滅一切罪。又復能離自在障故，息掉悔心。即天親《般若論》云「於內心修行，執我為菩薩。此即障於心，違於不住道。」不住道者，即是初地執我能修，違初地道。無著菩薩《般若論》云「除喜動障，由謂我能修斯勝行，多生喜動。」喜動即掉舉，以此為障，障入初地。由除此障得入初地，即離不尊重等。皆是地前，非入初地。已下十障皆應準知。於初地中行三施故能利有情，故除相違障，得入二地。二地持戒，除逼惱有情障已，得入三地。三地修定，除心軟淨障。心即心學，除諸定障，離硬強心，名為心軟淨，得入四地。入四地中修菩提分觀，名善方便故。除此障已，得入五地。入五地中能令真俗互相隨順而不相違，故除見真俗障，得入六地。入六地中作緣生觀，除見四諦染淨行相障，得入七地。入七地時多作無相觀，除見緣生生滅相障，得入八地。入八地中，任運能觀無相之理，除增減相，淨法生時真如不增、煩惱滅時真如不減。生者增也，舉其不增影彰不減，得入九地。入九地中，應說不欲行利有情障；就滿位說，能伏除彼六神通障，應說入第十地能除六通障，以第十一障是第十地滿位能除，故說十地除所知障，隱第九障所以不論。此解順文，前解順理。兼準舊經，後解為勝。何以故？舊經地地皆言斷已能入，明非是伏；或可伏盡名為斷已。由此二釋任情取捨。

The commentary says: This is the obstacle of lack of mastery over phenomena. Mastery over phenomena refers to the six supernormal powers and the great Dharma-wisdom. Because of this obstacle, that mastery is obstructed. [The text] temporarily mentions the six supernormal powers to implicitly include the great cloud of Dharma-wisdom. Alternatively explained: to be free from lack of respect for the training rules and to put an end to agitation and regret is a recapitulation of the causes previously cultivated. Entering the first bhūmi explains the fruit obtained. That is to say, subsequent fruits arise from the stage of the roots of good: by being free from lack of respect for the Three Jewels and the saddharma, one eliminates the obstacle of indolence and extinguishes all sins. Furthermore, because one is able to be free from the obstacle to mastery, one puts an end to agitation and regret. As Vasubandhu's Prajñā-śāstra states: 'Cultivating within one's mind, one grasps oneself as a bodhisattva. This obstructs the mind and contradicts the non-abiding path.' The non-abiding path refers to the first bhūmi; grasping that oneself can cultivate contradicts the path of the first bhūmi. Bodhisattva Asaṅga's Prajñā-śāstra states: 'Eliminating the obstacle of joy-movement: because of thinking “I can cultivate these superior practices,” much joy and agitation arise.' Joy-movement is mental agitation (auddhatya); taking this as an obstacle, it obstructs entry into the first bhūmi. By eliminating this obstacle, one gains entry into the first bhūmi; that is, being free from lack of respect and so forth. These all belong to the stages before the bhūmis, not to having entered the first bhūmi. The ten obstacles below should all be understood accordingly. In the first bhūmi, because one practices the three kinds of giving, one can benefit sentient beings; hence, having eliminated the obstacle of discordance, one gains entry into the second bhūmi. In the second bhūmi, upholding the precepts, having eliminated the obstacle of tormenting sentient beings, one gains entry into the third bhūmi. In the third bhūmi, cultivating meditative absorption, one eliminates the obstacle of the mind's softness and purity. 'Mind' refers to the training in higher mind; eliminating the obstacles to absorption and freeing oneself from a rigid mind is called the softness and purity of mind, through which one gains entry into the fourth bhūmi. Entering the fourth bhūmi, one cultivates contemplation of the factors of awakening, which is called excellent upāya. Having eliminated this obstacle, one gains entry into the fifth bhūmi. Entering the fifth bhūmi, one is able to make the ultimate and conventional truths accord with one another without contradiction; hence, having eliminated the obstacle of perceiving ultimate and conventional as separate, one gains entry into the sixth bhūmi. Entering the sixth bhūmi, one contemplates dependent origination, and having eliminated the obstacle of perceiving the contaminated and purified active aspects of the Four Truths, one gains entry into the seventh bhūmi. Entering the seventh bhūmi, one frequently practices signless contemplation, and having eliminated the obstacle of perceiving the marks of origination and cessation of dependent origination, one gains entry into the eighth bhūmi. Entering the eighth bhūmi, one can effortlessly contemplate the principle of signlessness and eliminate the marks of increase and decrease: when pure phenomena arise, tathatā does not increase; when afflictions cease, tathatā does not decrease. Arising means increase; by citing non-increase, non-decrease is implicitly revealed, and one gains entry into the ninth bhūmi. Entering the ninth bhūmi, one should speak of the obstacle of not wishing to act for the benefit of sentient beings; speaking in terms of the fulfilled stage, one can subdue and eliminate the obstacle to the six supernormal powers. It should be stated that entering the tenth bhūmi can eliminate the obstacle to the six supernormal powers, and because the eleventh obstacle is eliminated at the fulfilled stage of the tenth bhūmi, it is said that the tenth bhūmi eliminates the cognitive obstacle (jñeyāvaraṇa), leaving the ninth obstacle implicit and thus unmentioned. This interpretation accords with the text, while the previous interpretation accords with reason. Furthermore, following the old translation of the sūtra, the latter interpretation is superior. Why? The old translation states at each bhūmi that having severed [the obstacle], one can enter, which clarifies that it is not mere subduing; or alternatively, the complete subduing is called 'having severed.' Thus, one may adopt or reject between these two explanations at will.