瑜伽論記 5.178

5.178

增七合十五門，念、通二品者，前有因有具聖正三摩地中念是定分，後增八中正念正定名為修定等，此云通二，修生於定，念隨定增，明記止觀。理通定惠、定障，解脫，非煩惱障解脫故，建立身證等者，其定障體有二師義，安惠等云：三性心中並有法執，於中有說，世親菩薩緣起論說無明通三性故，有漏三性心俱無明為無漏定障體，諸散非善心俱無明為有漏定障體，護法等釋不然。瑜伽等說無明有二，謂不善及無記，瑜伽等不說無明有善性故，定障、無明是所知障，雖二心有而無記性欲界八心中異熟生所攝，對法第二說：有二種應斷法，謂諸煩惱性及所依受，煩惱斷故建立擇滅，二受斷故建立不動及想受滅，則顯定障異熟生受及俱無明等以為自性，領受下劣不能進修，於勝定中諸硬澁性，此說別行，若染心俱一切皆是。

The numerical section of sevens has fifteen categories in total. Regarding "mindfulness pervades both categories": in the previous noble right samādhi with causes and provisions, mindfulness was an aspect of concentration; in the subsequent section of eights, right mindfulness and right concentration are called cultivation of concentration, etc. Here it says it "pervades both": cultivation gives rise to concentration, mindfulness increases along with concentration, and it clearly remembers calming and insight. In principle, it pervades both concentration and wisdom. Regarding "liberation from the obstruction to concentration, not liberation from the affliction obstruction; therefore establishing the bodily witness, etc.": concerning the intrinsic nature of the obstruction to concentration, there are two masters' views. Sthiramati and others say: in the minds of all three natures, there is clinging to dharmas. Among them, some say that because Bodhisattva Vasubandhu's *Pratītyasamutpādaśāstra* states that ignorance pervades the three natures, the ignorance concomitant with minds of the three defiled natures constitutes the intrinsic nature of the obstruction to taintless concentration, and the ignorance concomitant with diverse non-wholesome minds constitutes the intrinsic nature of the obstruction to defiled concentration. Dharmapāla and others explain that this is not so. The *Yogācāra* and other texts state that ignorance is of two kinds, namely unwholesome and indeterminate, and the *Yogācāra* does not state that ignorance possesses a wholesome nature. Therefore, the obstruction to concentration and ignorance are cognitive obstructions; although they occur in both minds, they are indeterminate and subsumed under maturation-born among the eight minds of the desire realm. The second chapter of the *Abhidharmasamuccaya* states: "There are two kinds of dharmas to be abandoned: afflictive natures and their foundational feeling. Because afflictions are abandoned, analytical cessation is established; because the two feelings are abandoned, immovability and the cessation of ideation and feeling are established." This demonstrates that the obstruction to concentration takes maturation-born feeling together with its concomitant ignorance, etc., as its intrinsic nature: experiencing what is inferior, one is incapable of advancing in cultivation; with respect to superior concentration, all roughness and stiffness [constitute it]. This speaks of separate operations; if concomitant with defiled minds, all of them are [so].