瑜伽論記 5.176

5.176

六法、能斷淨根本者，則六和敬，如毘尼說：威德究竟者，前五通亦在異生有學而未盡漏，故言攝威德，後一在無學漏盡位，故言攝究竟，準智度論漏盡通菩薩亦有，今且約二乘而作是說。略有六種能障諦現觀法者，謂前增五門中三愚起三倒則為三，規求利養為第四，希望壽命為第五，五與前同。此中差別者下，釋第六障，前所無故。言是故說此在明分中，非在解脫成就分中者，成就分謂加行道，明分者是資糧道，創求無漏惠明故在明分，起此六障非成就分。又見道後名明分，加行道名成就分，今此但障見等明分非障成就分也，障諦現觀故。又人天身是下明入聖位是上明故，從人天得入聖者名從明入明，人天明中起此障非入聖後成就位起。

Regarding "the six dharmas able to sever the pure roots," these are the six dharmas of mutual respect and harmony, as stated in the Vinaya. Regarding "the culmination of awe-inspiring power," the former five superknowledges are also present in ordinary beings and learners without having fully exhausted taints, which is why it says they "subsume awe-inspiring power"; the last one resides in the stage of the non-learner where taints are exhausted, which is why it says it "subsumes culmination." According to the *Mahāprajñāpāramitāśāstra*, bodhisattvas also possess the superknowledge of taint-exhaustion; here it is stated provisionally with respect to the two vehicles. Regarding "there are in brief six kinds of dharmas able to obstruct the direct realization of the truths," this refers to the previous numerical section of fives where three follies give rise to three inversions, making three; seeking after profit and support is the fourth; hoping for longevity is the fifth—these five are the same as before. Under "the distinction herein," it explains the sixth obstruction, because it was absent before. Regarding the statement: "Therefore this is said to reside in the division of lucidity, not in the division of the attainment of liberation," the division of attainment refers to the path of preparation, while the division of lucidity is the path of accumulation; because one newly seeks the lucidity of taintless wisdom, it resides in the division of lucidity, and giving rise to these six obstructions does not belong to the division of attainment. Furthermore, what comes after the path of seeing is called the division of lucidity, and the path of preparation is called the division of attainment; here it merely obstructs the lucidity-division of seeing and so forth, not the division of attainment, because it obstructs the direct realization of the truths. Furthermore, because human and celestial bodies are lower lucidity while entering the noble stage is higher lucidity, one who enters the noble [stage] from humans or devas is said to "enter lucidity from lucidity"; these obstructions arise within human and celestial lucidity, not arising in the attained stage after entering the noble [state].