[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 4.104 # 金光明最勝王經疏 4.104 金光明最勝王經疏 4.104 - **Language:** Classical Chinese ### [4.104](https://indike.org/pramana/in.bauddha.taisho.1788.4.104) 即闇鈍障。未得今得，即是無漏勝定，通色無色及勝修慧。二地中無，入三地時能斷彼障。體即欲界貪俱所知障，云未得今得。能障殊勝總持。總持有四，謂法、義、呪、得菩薩忍，入三地時能斷彼障。總持，念慧為性。今說初二由入三地能斷定障，得勝定，發勝修慧。斷總持障，得勝總持，發得聞思二種勝慧。故《成唯識》云：由斯三地說斷二愚及彼麁重。一欲貪愚，即障勝定及修慧者；二圓滿聞持陀羅尼愚，即障總持聞思慧者。此由欲貪性為散亂。此所知障與欲貪俱，名為欲貪，故障勝定及於修慧。若障總持及聞思慧，是別所知，非即所障，義分為二。又聞思與聞持相近，故偏說之。非不障修慧，各從增說。 > This is the obstacle of darkness and dullness. 'What was not yet attained but now attained' refers to superior uncontaminated concentration, which extends to the form and formless realms, as well as superior wisdom born of cultivation. These do not exist in the second ground, but upon entering the third ground, one can sever that obstacle. Its substance is the cognitive obscuration associated with desire-realm greed; it is called 'what was not yet attained but now attained.' 'That can obstruct superior dhāraṇī': there are four kinds of dhāraṇī, namely, regarding teachings, meanings, spells, and the attainment of the bodhisattva's patience; upon entering the third ground, one can sever that obstacle. The substance of dhāraṇī is mindfulness and wisdom. Now it is said that due to entering the third ground, the first two can sever the obstacle to concentration, obtaining superior concentration and generating superior wisdom born of cultivation; and they sever the obstacle to dhāraṇī, obtaining superior dhāraṇī and generating the two superior kinds of wisdom born of hearing and contemplation. Therefore the Cheng weishi lun says: 'Because of this, on the third ground one is said to sever two follies and their crude heavy residue: first, the folly of desire-greed, which obstructs superior concentration and wisdom born of cultivation; second, the folly of complete dhāraṇī for retaining what is heard, which obstructs dhāraṇī and the wisdom born of hearing and contemplation.' This is because the nature of desire-greed is distraction. This cognitive obscuration is associated with desire-greed, so it is named 'desire-greed,' thereby obstructing superior concentration and wisdom born of cultivation. As for obstructing dhāraṇī and the wisdom born of hearing and contemplation, that is a distinct cognitive obscuration, not identical with what is obstructed; conceptually they are divided into two. Furthermore, hearing and contemplation are close to retaining what is heard, so they are spoken of specifically. It is not that they do not obstruct wisdom born of cultivation; each is named according to what is predominant. > — English (machine translation) (machine translation) - [Previous: 4.103](https://indike.org/pramana/in.bauddha.taisho.1788.4.103) - [Next: 4.105](https://indike.org/pramana/in.bauddha.taisho.1788.4.105) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1788.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.4.104) — English, machine translation ## Linked texts (2) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.10.244) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.9.171) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.4.104](https://indike.org/pramana/in.bauddha.taisho.1788.4.104) · Pramāṇa