成唯識論述記 10.260

10.260

述曰：「身見等」言，非唯貪、癡、慢及餘俱行隨煩惱，亦攝無始定、法二愛。定、法二愛特違菩提分法者，以菩提分法得無漏定及勝無漏教法，及別別法故，前地照了大乘法教仍生愛著，此地教法及念、惠等方名為得，今既於定，於教法及念、惠等起愛，於彼不得自在故，障菩提分故，名特違也。前地遲鈍障障定，忘所聞思等法；此定但障菩提分，故差別也。

The Commentary states: The words 'identity-view and so forth' not only include greed, delusion, conceit, and the other conjoined secondary afflictions, but also encompass beginningless attachment to concentration and attachment to dharmas. That attachment to concentration and attachment to dharmas specifically opposes the factors of enlightenment is because, through the factors of enlightenment, one attains taintless concentration, superior taintless doctrinal dharmas, and distinct dharmas; although in the previous ground one clearly understood the Mahāyāna doctrinal teachings, one still gave rise to clinging attachment, whereas in this ground the doctrinal dharmas, mindfulness, discernment, and so forth are truly attained. Now, since one gives rise to attachment to concentration, to doctrinal dharmas, and to mindfulness, discernment, and so forth, one does not attain mastery over them; because this obstructs the factors of enlightenment, it is called specifically opposing. The dullness obstruction of the previous ground obstructed concentration and caused forgetfulness of dharmas heard, contemplated, etc.; this concentration only obstructs the factors of enlightenment, hence the difference.