瑜伽師地論略纂 4.131

4.131

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.