瑜伽師地論略纂 4.131

4.131

九、「無明及彼所起意行，若有一分」等者，其十二支皆障正見、正思惟等，今說勝障，但說無明及染意行并意行有障正見等，身行語行及色有一分障正語等。　「其正念、正定以餘有支為勝障」者，謂除無明行全、有一分，餘九支一小分障正念、正定。今言餘者，全說九支。此有二釋。一云：由前三支說正慧身及戒身故，餘九支相從總名障正定等，理實唯應說愛、取二障離欲道正念、正定。二云：定身者是心學，識支是心，名色、六處、生及老死並有心體，故障定身。觸、受二支是心所有，并名中色及前五處，從識總說障正定身。愛、取二支障離欲道，正障定身。此說正見、正思惟、正精進為慧學，正語、正業、正命為戒學，正念、正定為定學。《成唯識論》六波羅蜜與三學相攝中，或云精進三攝，遍策三故；或依初學為論，故云精進唯戒，守護戒故。今依久成，以精進助成見勝，故唯慧身。正念順生正定支故，故定學攝，由念明記，心專注故。

Ninth, regarding "Ignorance and the mental formations aroused by it, if there is a portion of existence...": The twelve links all obstruct right view, right thought, and so forth. Here, speaking of predominant obstructions, it mentions only that ignorance, defiled mental formations, and the existence of mental formations obstruct right view and so on, while bodily formations, verbal formations, and a portion of material existence obstruct right speech and so on. Regarding "Right mindfulness and right concentration have the remaining links of existence as their predominant obstructions": this means that, excluding ignorance, all of formations, and a portion of existence, a minor portion of the remaining nine links obstructs right mindfulness and right concentration. Now saying "the remaining" refers comprehensively to all nine links. There are two explanations of this. One says: because the preceding three links are spoken of as the body of right wisdom and the body of morality, the remaining nine links are collectively termed obstructions to right concentration and so on by association; in truth, one should only say that the two links of craving and grasping obstruct right mindfulness and right concentration belonging to the path of freedom from desire. The second says: the body of concentration is the training in mind; the link of consciousness is mind, and name-and-form, the six sense bases, birth, and aging-and-death all possess mental entities, hence they obstruct the body of concentration. The two links of contact and feeling are mental factors, and together with matter within name and the first five sense bases, they are collectively spoken of as obstructing the body of concentration by association with consciousness. The two links of craving and grasping obstruct the path of freedom from desire, directly obstructing the body of concentration. This explains right view, right thought, and right effort as the training in wisdom; right speech, right action, and right livelihood as the training in morality; and right mindfulness and right concentration as the training in concentration. In the Vijñaptimātratāsiddhi's subsumption of the six pāramitās under the three trainings, it is either said that effort is subsumed under all three because it comprehensively spurs on all three; or, treating it on the basis of beginners, it is therefore said that effort is solely morality because it safeguards morality. Here, relying on long attainment, because effort assists in making view predominant, it is solely the body of wisdom. Because right mindfulness conforms to and produces the factor of right concentration, it is subsumed under the training in concentration, since through mindfulness's clear recollection, the mind is focused.