瑜伽師地論略纂 5.102

5.102

五、「為此二事，極作功用」等下，增減不等難。精進太過，力便不達；退生疲極，所欲不成。　「如急捉持釋鸚鳥」者，如捉水飛鳥，急捉即疲極，緩捉即飛去。其性懆急，持之甚勞，偏以為喻。　六、「彼唯思求光明之相」等下，麁生喜躍難。思求光明，更便見色，光明與色，一時俱見，希一得二，故生麁喜。　七、「遍於諸方，欻然並見」等下，遍生怖畏難。卒見捉風繞身，遍生惶怖，遍見不祥之相，恐怖遂生。　八、「彼於行時，或復住時」下，異境相生難。　九、「或復因其所修習定」等下，有慢想起難。　十、「或多言論，或久尋思」下，多語尋思難。以言為因，多尋思故，身疲倦起，名多言難。　十一、「若以定生光明之相」等下，更思異境難，亦名不取定相難。《成實論》第二十二卷〈定難品〉中亦說十一種難，名字次第、體性行相，與此稍異，義配應知。

5. From “for the sake of these two matters, making extreme exertion” and so forth onward, this is the obstacle of disproportionate increase and decrease. When vigor is excessive, one's power fails to reach [the goal]; falling back produces extreme exhaustion, and what one desires is not accomplished. Regarding “like grasping tightly a released parrot,” it is like catching a water-flying bird: if grasped too tightly, it becomes exhausted; if grasped too loosely, it flies away. Its nature is hasty and restless, and holding it is very laborious, so it is specially taken as a simile. 6. From “one only seeks and reflects upon the appearance of light” and so forth onward, this is the obstacle of coarse arising of joy and leaping. Seeking and reflecting upon light, one then further sees forms; light and forms are seen together simultaneously, and wishing for one, one gets two, hence producing coarse joy. 7. From “everywhere in all directions, suddenly seeing together” and so forth onward, this is the obstacle of pervasive arising of terror. Suddenly seeing caught wind whirling around one's body, one pervasively gives rise to panic; seeing inauspicious signs everywhere, terror consequently arises. 8. From “when they are walking, or again when standing” onward, this is the obstacle of different objective appearances arising. 9. From “or again, by reason of the concentration they have cultivated” and so forth onward, this is the obstacle of arrogant thoughts arising. 10. From “either having much speech or prolonged discursive inquiry” onward, this is the obstacle of excessive speech and discursive inquiry. Taking speech as the cause, because of much discursive inquiry, physical fatigue arises; this is called the obstacle of much speech. 11. From “if, by the appearance of light born of concentration” and so forth onward, this is the obstacle of further reflecting upon a different object, also called the obstacle of failing to grasp the characteristics of concentration. Fascicle 22 of the *Satyasiddhi-śāstra*, in the “Chapter on Obstacles to Concentration,” also speaks of eleven obstacles; their names, order, intrinsic nature, and modes of activity are slightly different from these, and one should understand their alignment in meaning.