成唯識論演祕 7.515

7.515

又按《辨中邊論》障十度果，頌如《疏》引，長行釋云：此說十種波羅密多所得果障，以顯十種波羅密多自性之障。謂於布施說富貴障；於淨戒說善趣障；於安忍說不捨有情障；於精進說減過失、增功德障；於靜慮說令所化趣八法障；於般若說解脫障；於方便說施等善無窮盡障，由此迴向無上菩提，令施等善無窮盡故；於願說一切生中善無間轉障，由大願力攝受能順善法生故；於力說所作善得決定障，由思擇力及修習力能伏彼障，非彼伏故；於智說自、他受用法成就障，不如聞言而覺義故。

Moreover, according to the Madhyāntavibhāga regarding the obstacles to the fruits of the ten pāramitās, the verse is as cited in the Commentary, and the prose explanation says: This speaks of the obstacles to the fruits attained by the ten pāramitās in order to reveal the obstacles to the intrinsic nature of the ten pāramitās. That is to say: regarding giving, it speaks of the obstacle to wealth; regarding pure morality, it speaks of the obstacle to good destinies; regarding patience, it speaks of the obstacle to not abandoning sentient beings; regarding vigor, it speaks of the obstacle to reducing faults and increasing virtues; regarding meditative concentration, it speaks of the obstacle to causing those to be transformed to enter the eight dharmas; regarding wisdom, it speaks of the obstacle to liberation; regarding skillful means, it speaks of the obstacle to the inexhaustibility of the good deeds such as giving, because dedicating this towards supreme awakening causes the good deeds such as giving to be inexhaustible; regarding vows, it speaks of the obstacle to the uninterrupted progression of goodness throughout all lives, because through the power of great vows one grasps birth that accords with wholesome dharmas; regarding power, it speaks of the obstacle to obtaining definitiveness in the good deeds performed, because through the power of reflective contemplation and the power of practice one can subdue those obstacles without being subdued by them; regarding knowledge, it speaks of the obstacle to the accomplishment of the dharma enjoyed by oneself and others, because one does not awaken to the meaning as the words are heard.