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# 瑜伽師地論略纂 15.147

瑜伽師地論略纂 15.147

- **Language:** Classical Chinese

### [15.147](https://indike.org/pramana/in.bauddha.taisho.1829.15.147)

論云「次復應斷苦、憂乃至諸捨定障品障」者，謂修道中不動無為等障，如應准配。初四是三乘通障，見道已前凡夫障，見斷已去聖人障，亦通二乘。定障唯在聲聞，所知障唯菩薩。此定障之性是異熟類，所知障類攝，如《佛地》。二乘，此中前五。一解：准聲聞定障說，獨覺餘可知。以獨覺得勝神通故，定障唯彼斷。不然，但通二乘。

> Regarding the treatise's statement, "Next, one should further abandon suffering, sorrow, up to the category of obstacles to the concentrations of equanimity," this refers to the obstacles to the unmoving, the unconditioned, and so forth in the path of cultivation (bhāvanāmārga), which should be matched accordingly. The first four are obstacles common to the three vehicles: prior to the path of seeing (darśanamārga) they are obstacles for ordinary worldlings, and from the abandonment through seeing onwards they are obstacles for noble ones, being also common to the two vehicles. Obstacles to concentration pertain exclusively to śrāvakas, while the cognitive obstacle (jñeyāvaraṇa) pertains exclusively to bodhisattvas. The nature of these obstacles to concentration is of the category of vipāka and subsumed under the category of cognitive obstacles, as in the Buddhabhūmi. In the two vehicles, here \[it refers to\] the first five. One explanation states: based on what is said of śrāvakas' obstacles to concentration, the rest concerning pratyekabuddhas can be known; because pratyekabuddhas attain superior supernormal powers (abhijñā), the obstacles to concentration are severed exclusively by them. Otherwise, they simply are common to both vehicles.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.15.147) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1829.15.147](https://indike.org/pramana/in.bauddha.taisho.1829.15.147) · Pramāṇa
