金光明最勝王經疏 3.588

3.588

贊曰：後二文也。徵者可知，同《瑜伽論》第七十九說。彼云「復次菩薩略有四種增上品障，若不淨除，終不堪能入菩薩地及地漸次。何等為四？一者於諸菩薩毘奈耶中起染污犯、二者毀謗大乘相應妙法、三者不積集善根、四者有染愛心。」言起染污犯者，起上品纏染污心，犯四他勝處，云上品故，非諸染心犯皆此攝故。此經云「於菩薩律儀犯極重惡」，若通染心犯皆此攝，何名極重？二者謗法。據謗三乘皆是重障，亦是大乘五逆攝故。今言大乘，約自所學，若生誹謗，不依行故。三自不久集福慧資糧。設先小修，不能數起，云於自善根不能增長。《瑜伽》但約先不曾修，云未集善根；此經約曾不能數起，或據上品云未曾修，非下劣善亦不修習。四貪著三界無求出離涅槃之心。涅槃名出，離三界故。《瑜伽》云有者，即三有。

Commentary: This refers to the latter two passages. The inquiry is clear, identical to what is spoken in the seventy-ninth fascicle of the Yogācārabhūmi-śāstra. That text says: 'Furthermore, for bodhisattvas there are briefly four kinds of superior hindrances. If they are not purified and eliminated, one will never be capable of entering the bodhisattva grounds and their successive stages. What are the four? First, giving rise to defiled transgressions regarding the bodhisattva vinaya; second, slandering the sublime Dharma associated with the Mahāyāna; third, not accumulating roots of goodness; fourth, having a defiled mind of attachment.' As for 'giving rise to defiled transgressions,' it means giving rise to a defiled mind of superior entanglement and committing the four pārājika offenses. Because it says 'superior,' not all transgressions of a defiled mind are subsumed here. This sūtra says: 'committing extremely grave evil against the bodhisattva discipline.' If all transgressions of a defiled mind were generally subsumed here, why would it be called 'extremely grave'? Second, slandering the Dharma. According to slandering the three vehicles, all are grave hindrances, and are also subsumed under the Mahāyāna five heinous sins. Here it says 'Mahāyāna' in terms of what one studies oneself: if one gives rise to slander, one does not practice according to it. Third, one does not accumulate the provisions of merit and wisdom for a long time. Even if one previously cultivated a little, one cannot arouse it repeatedly; hence it says 'being unable to increase one's own roots of goodness.' The Yogācāra is only framed around not having previously cultivated, saying 'not accumulating roots of goodness'; this sūtra is framed around having [cultivated] but being unable to arouse it repeatedly; or it is based on the superior grade saying 'not having cultivated,' not meaning that one does not cultivate inferior good either. Fourth, greedily clinging to the three realms without the mind of seeking renunciation and nirvāṇa. Nirvāṇa is called 'renunciation' because it departs from the three realms. When the Yogācāra says 'existence,' it refers to the three realms of existence.