瑜伽師地論略纂 6.104

6.104

「定障解脫，非煩惱障解脫，建立身證」者，其定障體，有二師義。安慧等云：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。《瑜伽論》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，謂諸煩惱及此所依受。煩惱斷故，建立擇滅；二受斷故，建立不動及想受滅，即顯定障異熟生受及俱無明等以為自性，領受下劣，不能進修，於勝定中諸梗澁性。此說別行；若染心俱，一切皆是。二十七賢聖中，此七為初總果，餘二十種依別建立依，唯說此七。

Regarding 'Liberation from the obstructions to concentration, not liberation from the affliction obstructions, establishes the bodily witness (kāyasākṣin)': concerning the essence of the obstructions to concentration, there are two masters' positions. Sthiramati and others say: 'In the minds of the three natures, there is grasping at dharmas; among them, some say that Bodhisattva Vasubandhu's Pratītyasamutpāda-śāstra states that ignorance runs through all three natures; therefore, ignorance associated with the minds of the three defiled natures constitutes the essence of the obstruction to untainted concentration, while ignorance associated with distracted non-wholesome minds constitutes the essence of the obstruction to tainted concentration.' Dharmapāla and others explain that this is not so. The Yogācārabhūmi and other texts state that ignorance has two kinds, namely unwholesome and neutral, because the Yogācārabhūmi and other treatises do not state that ignorance has a wholesome nature. The ignorance that obstructs concentration is an obstacle to knowables; although it exists in two minds, it is of neutral nature, and among the eight minds of the desire realm it is subsumed under vipākaja. The second fascicle of the Abhidharmasamuccaya states that there are two kinds of dharmas to be abandoned: namely, the afflictions and the feeling upon which they depend. Because afflictions are abandoned, pratisamkhyā-nirodha is established; because the two feelings are abandoned, imperturbability and the cessation of perception and feeling are established. This shows that the obstructions to concentration have as their intrinsic nature the feeling born of vipāka and its associated ignorance and so forth; experiencing what is inferior, one is unable to make progressive cultivation, which constitutes all stiff and obdurate qualities with respect to superior concentration. This refers to distinct manifestations; if associated with a defiled mind, all of them are such. Among the twenty-seven worthy and noble persons, these seven are the initial general fruits; the other twenty kinds are established based on distinctions, and therefore only these seven are stated.