大乘義章 6.35

6.35

第三門中言辨相者，開合不定，或云一二乃至眾多。所言一者，一切煩惱總為一障。或分為二，所謂見、修。十中初一是見諦惑，餘之九種是修道惑。就業煩惱，亦得分二，第二第八是其業障，餘是煩惱。或說為三，所謂見、愛及與無明。初一是見；第二能起犯戒，煩惱即是其愛；後八無明。或說為六，世間有三，出世亦然。三地已還名為世間，四地已上名為出世。世中三者，一是解障，謂執我心障無我解；二是行障，所謂邪行障於戒行；三者是其智用之障，所謂闇相障彼三地明淨之知。出世三者，始從解法乃至細相，是其解障。分別有無，障彼非有非無之解。二者行障，謂於無相有行障也，障彼八地無功用行。餘之二種，是智用障，不能利生，不知法故。或說為十，始從我相乃至於法不得自在。或說二十，謂二十愚，廣如上辨。若廣分別，數別難窮。障相如是。

In the third section, regarding the analysis of their characteristics, opening and combining them is not fixed: some speak of one, two, or even many. As for speaking of one, all afflictions together constitute a single obstacle. Or they are divided into two, namely seeing and cultivation. Among the ten, the first one is the delusion of seeing the truths, and the remaining nine are the delusions of the path of cultivation. In terms of karma and affliction, they may also be divided into two: the second and the eighth are karmic obstacles, and the rest are afflictions. Or they are spoken of as three, namely seeing, craving, and nescience: the first one is seeing; the second, being able to give rise to breaches of the precepts, is affliction, which is craving; the latter eight are nescience. Or they are spoken of as six: the mundane has three, and the supramundane is likewise. The third bhūmi and below are termed mundane; the fourth bhūmi and above are termed supramundane. As for the three in the mundane: the first is the obstacle to understanding, meaning the mind grasping a self obstructs the understanding of non-self; the second is the obstacle to practice, namely wrong conduct obstructs moral practice; the third is the obstacle to the functioning of wisdom, namely dark marks obstruct the bright and pure knowledge of that third bhūmi. As for the three of the supramundane: starting from understanding dharmas up to subtle marks, these are obstacles to understanding, as discriminating existence and non-existence obstructs the understanding of neither-existence-nor-non-existence; the second is the obstacle to practice, meaning the obstacle of having activity regarding signlessness, which obstructs the effortless practice of that eighth bhūmi; the remaining two are obstacles to the functioning of wisdom, because one cannot benefit sentient beings and does not know dharmas. Or they are spoken of as ten, starting from the mark of a self up to not attaining mastery over dharmas. Or they are spoken of as twenty, meaning the twenty delusions, as broadly distinguished above. If one were to analyze them extensively, their numerical distinctions would be inexhaustible. Such are the characteristics of the obstacles.