金光明最勝王經疏 4.120

4.120

即第十一障。空有理事名一切境，妙觀察智觀如羅穀。此即由有細所知障通現及種，通七識俱所熏成種，亦由第七現行法執不得分明。極細煩惱麁重者，則細煩惱種子亦通第七識。煩惱現行入八地時畢已不起，若其種子第十地未斷，故障佛地。在金剛定無間道除，非同於餘入地方斷。此經約二十二無明辨障差別，亦即攝十一障，總即名障，別即名愚。此攝十一障二十二愚，諸教不同，煩不具述。

This is the eleventh obstacle. Emptiness, existence, principle, and phenomenon are called "all objects"; the wondrously observing wisdom perceives them like fine gauze. This is because there is the subtle obstacle of the knowable extending through both manifestation and seeds, extending to seeds perfumed concurrently by the seven consciousnesses, and also because through the active manifestation of attachment to phenomena in the seventh consciousness, they are not clearly distinguished. As for the "extremely subtle crude heaviness of afflictions," these are subtle seeds of afflictions that also extend to the seventh consciousness. Active afflictions cease completely upon entering the eighth ground and do not arise again; if their seeds are not severed on the tenth ground, they obstruct the Buddha ground. They are eliminated on the uninterrupted path of the vajropama-samādhi, unlike other [obstacles] which are severed upon entering each ground. This sūtra analyzes the distinctions among the obstacles in terms of twenty-two kinds of ignorance; these also subsume the eleven obstacles. Collectively they are called obstacles; individually they are called follies. That these subsume the eleven obstacles and twenty-two follies differs across various teachings, and it would be tedious to detail them all.