大乘法苑義林章 7.34

7.34

第六攝益者，自性身土及自受用，已斷圓滿，不說攝益。其他受用攝益義者，《佛地經》云「滅諸煩惱、災橫、纏、垢，則諸煩惱名為纏垢，如是即名諸災橫因。煩惱、纏、垢此中無故，所作災橫此中亦無。」或煩惱者則十煩惱，三界見修合有一百二十八種。纏有八種，謂無慚、無愧、惛沈、睡眠、掉舉、惡作、嫉、慳。垢有六種，謂害、恨、惱、諂、誑、憍。災橫即是彼所發業及所得果。所知障中，種名煩惱，現起名纏垢。離此二種名為攝益。如世封主雖不攝受，但不為災，封戶亦言主攝益我。此亦如是。又現證得解脫煩惱、災橫、纏、垢殊勝福智，故名攝益。化身土中，二乘聖者准此亦爾。凡夫菩薩雖未永斷，制伏現行亦名攝益。地前名為損力益能，能轉道故。然此諸位，分別二障四十心中漸能制伏，於四善根加行道中能頓伏盡。初地頓斷名為攝益。俱生二障，加行道中能漸伏之，十地隨應能漸斷之。初地已上能頓伏盡，故名攝益。

Sixth, protective benefit: The svabhāvakāya and its land, as well as the self-enjoyment [body and land], have already perfected severance, so protective benefit is not spoken of [for them]. As for the meaning of protective benefit in the other-enjoyment [land], the Buddhabhūmi-sūtra says: "Extinguishing all kleśas, calamities, entanglements, and defilements. The kleśas are called entanglements and defilements, and these are the causes of all calamities. Because kleśas, entanglements, and defilements are absent here, the calamities produced by them are also absent here." Or, "kleśas" refers to the ten kleśas, which in the three realms comprise a total of one hundred and twenty-eight kinds across seeing and cultivation. There are eight entanglements: lack of shame, lack of conscience, torpor, sleep, restlessness, remorse, jealousy, and stinginess. There are six defilements: harm, malice, irritation, deceit, dishonesty, and haughtiness. Calamities are the karma generated by them and the retributions obtained. Among the hindrance of the knowable, the seeds are called kleśas, and the active manifestations are called entanglements and defilements. Freedom from these two kinds is called protective benefit. Just as a worldly lord of a fief, though not taking personal charge, does not cause calamity, and the households of the fief also say, "The lord provides us protective benefit"—this is also like that. Furthermore, it is because they presently realize the superior merit and wisdom that are liberated from kleśas, calamities, entanglements, and defilements that it is called protective benefit. In the transformation lands, the noble ones of the two vehicles are likewise treated accordingly. Although ordinary bodhisattvas have not yet severed them forever, suppressing their active manifestations is also called protective benefit. Prior to the grounds, it is called reducing strength and increasing capability, because they can transform the path. However, in these various stages, the two conceptually differentiated hindrances are gradually suppressed during the forty minds, and can be completely suppressed all at once in the preparation path of the four roots of good. Severing them all at once on the first ground is called protective benefit. The innate two hindrances are gradually suppressed in the preparation path, and can be gradually severed according to the stage across the ten grounds. Being able to completely suppress them from the first ground onward is therefore called protective benefit.