俱舍論記 17.147

17.147

「餘障廢立如應當知」者，餘煩惱障及異熟障，隨義廢立，如應當知。且以一義立煩惱障，謂數行煩惱，餘非數行不立為障。又以一義立異熟障，謂生是處定不入聖，餘處不定不立為障。又《婆沙》一百一十五云「問：餘洲亦有異熟為障，如扇搋、半擇迦、無形、二形等，此中何故不說？答：此中應說。而不說者，當知此是有餘之說，是以前說此中三障皆有餘說。復有說者，此中但說決定為障。彼非決定，由彼有情所有異熟，或有為障或不為障，是以不說（解云：如是黃門拔脫諸牛黃門等事，現得男根，亦能入聖，故言不定）。」又解：餘二障廢立，於五因緣中如應當知。於五種中，且以二義立煩惱障，處及補特伽羅。處謂起數行煩惱處，補特伽羅謂起彼煩惱者。餘惑不爾，故不立障。於五種中，亦以二義立異熟障，處及補特伽羅。處謂受異熟障處，補特伽羅謂受彼異熟者。

"The inclusion and exclusion of the remaining obstacles should be known accordingly": The remaining obstacle of affliction and obstacle of ripening, their inclusion and exclusion according to meaning, should be known accordingly. First, the obstacle of affliction is established by one meaning, namely afflictions of frequent practice; others not of frequent practice are not established as obstacles. Furthermore, the obstacle of ripening is established by one meaning, namely that those born in these places determinately do not enter the noble [path]; other places are not determinate, and are not established as obstacles. Furthermore, Vibhāṣā 115 says: "Question: In other continents there is also ripening that acts as an obstacle, such as the ṣaṇḍha, paṇḍaka, those without faculties, those with dual faculties, and so forth; why are they not mentioned here? Answer: They should be mentioned here. As to why they are not mentioned, one should know that this is an incomplete statement, which is why it was said earlier that the three obstacles here are all incomplete statements. Further, others say: Here it only states what is determinately an obstacle. Those are not determinate, because the ripening possessed by those sentient beings sometimes acts as an obstacle and sometimes does not act as an obstacle; therefore they are not mentioned (Explanation: Such as the castrated eunuch who freed the castrated bulls and other matters, in the present attaining male faculties and also being able to enter the noble [path], hence it is called indefinite)." Another explanation: The inclusion and exclusion of the remaining two obstacles should be known among the five causal conditions accordingly. Among the five kinds, the obstacle of affliction is first established by two meanings: locus and person. 'Locus' refers to the place where afflictions of frequent practice arise; 'person' refers to the one who gives rise to those afflictions. Other afflictions are not like this, hence they are not established as obstacles. Among the five kinds, the obstacle of ripening is also established by two meanings: locus and person. 'Locus' refers to the place where the obstacle of ripening is experienced; 'person' refers to the one who experiences that ripening.