瑜伽師地論略纂 6.101

6.101

「此中差別者」下，釋第六障，前所無故。言「是故說此在明分中，非在解脫成熟分中」者，成熟分，謂加行道；明分者，是資糧道。創求無漏慧明，故在明分；起此六障，非成熟分。又見道後，名明分；加行道，名成熟分。今此但障見等明分，非障成熟分也，障諦現觀故。　又人天身下明，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，非入聖後成熟位起。　「謂如前說五種取相」者，前增五門：無常、苦、無我相、於食惡逆相、於命中夭相。於趣涅槃行，戒也。趣資財行，施也。趣生天行者，修也。

From 'the distinction here' onward, it explains the sixth obstruction, because it was not present previously. Regarding the statement, 'Therefore it is said that this is in the division of luminosity, not in the division of the maturation of liberation': the division of maturation refers to the path of application; the division of luminosity is the path of accumulation. Because one newly seeks the luminosity of untainted wisdom, it is in the division of luminosity; when these six obstructions arise, one is not in the division of maturation. Alternatively, after the path of seeing is called the division of luminosity, while the path of application is called the division of maturation; here, it only obstructs the division of luminosity such as seeing, not the division of maturation, because it obstructs the direct realization of the truths. Furthermore, the human and deva bodies are lower luminosity, and entering the noble stage is higher luminosity; hence one who attains entry into the noble state from human or deva status is said to 'enter luminosity from luminosity.' These obstructions arise within the luminosity of humans and devas, not after entering the noble state at the stage of maturation. Regarding 'as the previously stated five kinds of grasping marks': in the previous section of 'sets of five,' they are the marks of impermanence, suffering, and non-self, the mark of disgust toward food, and the mark of premature death in life. Practice directed toward nirvāṇa is morality. Practice directed toward wealth is giving. Practice directed toward rebirth in heaven is meditative cultivation.