金光明最勝王經疏 4.106

4.106

即微細煩惱現行障。等至即勝定。味著是愛，喜悅是受。即領受下劣定，障修勝定，故為勝障。餘多說貪，此經兼受，即正障體。貪緣此受所領受定，故俱名障。或此喜悅即是定愛，微妙淨法是菩提，法愛即樂也。體即是貪，此二無明是彼二貪相應無明，故《成唯識論》云：一等至愛愚，即是此中定愛俱者；二法愛愚，即是此中法愛俱者。亦依主釋。此之二障，四地能斷，由於四地作菩提分法觀故。故《唯識論》云「菩提分法特違彼故」。此中言定，亦兼於慧。言菩提分法，亦有教法及餘勝法并勝智慧。於第三地雖證勝定及勝教等，猶生愛著，未能得作菩提分觀。故入四地中作菩提分觀，特違於彼，故入四地能斷彼二。廣如《成唯識論》。問：如何特違？答：由四地中修菩提分法，初作四念住觀一切法皆無我故，故特違彼我執，故除微細煩惱現行障，此障即是俱生身見。定法愛等諸相應惑及隨煩惱，復作壞緣法念處觀故，特違彼定法愛等。又前三地創得勝定及勝教法，故有愛著；此四地中更得勝法，故能除彼。又能證得無攝受如，能特違彼。問：餘處初無明等皆即障名，何故等至愛不即障名耶？答：應知此中十障無明更互影顯。如初障等但說我法等，據實通餘惑。然四地等障顯，不但一法，即總云微細煩惱等。據別勝障，即應云「我見及二愛」。約通故總說，二十二無明多約別說故。此定愛等不即十障名，影餘應爾。

This is the obstacle of the active manifestation of subtle afflictions. 'Meditative attainment' (samāpatti) is superior concentration. 'Relishing' is craving, and 'delight' is feeling (vedanā). That is, experiencing inferior concentration obstructs the cultivation of superior concentration, hence it is a superior obstacle. Elsewhere greed is mostly mentioned; this sūtra additionally includes feeling, which is the primary substance of the obstacle. Greed takes this feeling and the concentration experienced as its object, so both are named the obstacle. Alternatively, this delight is itself the craving for concentration. 'Subtle, pure Dharma' is bodhi, and 'love for the Dharma' is delight. Its substance is greed; these two kinds of ignorance are the ignorance associated with those two greeds. Therefore the Cheng weishi lun says: 'First, the folly of craving for meditative attainment, which is that associated with craving for concentration here; second, the folly of craving for the Dharma, which is that associated with craving for the Dharma here.' This is also a determinative compound interpretation. These two obstacles can be severed on the fourth ground because on the fourth ground one cultivates contemplation of the factors of bodhi (bodhipakṣadharma). Hence the Vijñaptimātratāsiddhi says: 'Because the factors of bodhi are especially contrary to them.' Here, the mention of concentration also includes wisdom. The phrase 'factors of bodhi' also includes doctrinal teachings, other superior dharmas, and superior wisdom. Although on the third ground one realizes superior concentration, superior doctrine, and so forth, craving and attachment still arise, and one has not yet been able to practice contemplation of the factors of bodhi. Therefore, upon entering the fourth ground one practices contemplation of the factors of bodhi, which is especially contrary to them, so upon entering the fourth ground one can sever the two. This is as explained at length in the Cheng weishi lun. Question: In what way are they especially contrary? Answer: Because on the fourth ground one cultivates the factors of bodhi, first practicing the four applications of mindfulness (smṛtyupasthāna) to contemplate all phenomena as non-self, which is especially contrary to self-clinging. Thus it eliminates the obstacle of the active manifestation of subtle afflictions, this obstacle being the innate view of self (satkāyadṛṣṭi). Furthermore, by practicing the contemplation of the application of mindfulness to phenomena that disintegrates objects, it is especially contrary to craving for concentration and Dharma, along with their associated afflictions and secondary afflictions. Moreover, on the previous three grounds, one had newly attained superior concentration and superior doctrinal teachings, hence there was craving and attachment; on this fourth ground, one attains still more superior dharmas, and is therefore able to eliminate them. In addition, one can realize the tathatā without grasping, which is especially contrary to them. Question: Elsewhere the initial ignorance and so on are identical to the names of the obstacles; why is craving for meditative attainment not identical to the name of the obstacle? Answer: It should be understood that here the ten obstacles and kinds of ignorance mutually imply and illuminate each other. Just as the initial obstacle and others speak only of self, phenomena, and so forth, in reality they extend to other afflictions. However, because the obstacles on the fourth ground and so forth are evident and not merely a single phenomenon, they are collectively called 'subtle afflictions' and so on. In terms of distinct and predominant obstacles, one should say 'the view of self and the two cravings.' Because it is spoken in a general sense, it is described collectively, whereas the twenty-two kinds of ignorance are mostly explained in a specific sense. Therefore, this craving for concentration and so forth are not identical to the names of the ten obstacles; the rest should be understood as implied in the same way.