成唯識論述記 1.68

1.68

答：六識執外五識等中法愛、恚等，異熟生攝，定下劣性。能障定者，法執等流，所知障攝，故說根斷，莖葉亦除。問：定障是何？答：據實，通取染污心、心所能障定者隨勝，但取異熟生受。以何為證？《雜集論》說由受盡故，得二無為，即其證也。此約離煩惱外異熟受說，得其無為。若煩惱俱者，與彼同斷。問：既爾，應斷所知障品，亦得無為。下二障中自當解釋。此受俱品，雖亦定障，受為本故，但說於受。修禪定時，受為勝障，領受下劣，生愛味故，更不進修。下二障中皆當廣說。

Answer: In the five consciousnesses and so forth, outside the graspings of the sixth consciousness, there are attachment to dharmas, hatred, and so forth, subsumed under what arises from ripening (vipākaja), being inherently inferior. Those that are able to obstruct absorption (samādhi) are the outflows of grasping at phenomena, subsumed under the cognitive obstacle; therefore it is said that when the root is severed, the stems and leaves are also eliminated. Question: What is the obstacle to absorption? Answer: In truth, it generally encompasses defiled citta and caitasikas that are able to obstruct absorption; according to the predominant, it takes only sensation arising from ripening (vipākaja-vedanā). What is the proof? The Abhidharmasamuccaya-vyākhyā says that through the exhaustion of sensation, two unconditioned dharmas (asaṃskṛta) are attained; that is the proof. This is spoken with regard to vipāka sensation apart from afflictions, attaining that unconditioned state. If it is associated with afflictions, it is severed together with them. Question: If so, should one also attain the unconditioned state by severing the category of the cognitive obstacle? This will be explained below under the two obstacles. Although the category associated with this sensation is also an obstacle to absorption, because sensation is the root, only sensation is spoken of. When cultivating dhyāna-concentration, sensation is the predominant obstacle: experiencing what is inferior, one generates craving and relish, and therefore makes no further progress. Both will be explained extensively below under the two obstacles.