大乘法苑義林章 4.37

4.37

離障差別者，《顯揚》二十說對除六障：一變化障，初二所除。能變、能化，由觀光明殊妙無礙，及為少多等得自在故。二最極現法樂住障，第三所除。《對法論》說「能斷淨不淨色變化障，及於此中煩惱生起障。此障即於淨色變化加行功用，與不淨色變化相違，體即梗澁無記之性，名為煩惱。」三往還障，第四所除。由空諸色無障礙故，為方便已入色四定根本之地，往還自在。四引無諍等勝功德障，由識所除，彼諸功德體即識故。此為方便，已起第四靜慮發諸功德。五諸漏及有障。漏謂煩惱，有謂有頂。此即無色惑苦二法，由第六第七解脫所除。第六解脫正能除之，第七解脫除之令遠。六寂靜最極住障，第八所除，滅定寂靜極勝住故。第十五說後五解脫，唯言能引想受滅等至者，依成滿位，亦不相違。

Regarding the distinctions of abandoning hindrances: Xianyang [shengjiao lun] fascicle 20 states that they eliminate six hindrances: First, the hindrance to transformation, eliminated by the first two. One is able to alter and transform because, by contemplating illumination, one is exquisite and unobstructed, and because one attains mastery in making things few or many and so forth. Second, the hindrance to abiding in utmost present-life happiness, eliminated by the third. The Abhidharmasamuccaya states: 'It can sever the hindrance of transformation into pure and impure forms, as well as the hindrance of the arising of kleśas therein. This hindrance consists in the effortful exertion toward transforming pure forms, which conflicts with transforming impure forms; its substance is coarse and of an unrecorded nature, and is called a kleśa.' Third, the hindrance of going and returning, eliminated by the fourth. Because emptying forms leaves no obstruction, having formed this expedient means, one enters the fundamental stages of the four concentrations of the form realm, going and returning with mastery. Fourth, the hindrance of inducing superior merits such as non-contention (araṇā), eliminated by consciousness, because those merits have consciousness as their substance. Having formed this expedient means, one arouses the fourth dhyāna to produce all merits. Fifth, the hindrance of the āsravas and existence. 'Āsravas' refers to kleśas; 'existence' refers to the summit of existence. These are the two dharmas of defilement and suffering in the formless realm, which are eliminated by the sixth and seventh vimokṣas. The sixth vimokṣa directly eliminates them; the seventh vimokṣa eliminates them completely. Sixth, the hindrance to the utmost calm abiding, eliminated by the eighth, because the cessation attainment is an extremely superior and calm abiding. When the fifteenth fascicle, in discussing the latter five vimokṣas, only says that they are able to induce the attainment of the cessation of conception and sensation, it relies on their perfected state, which also does not conflict.