大乘法苑義林章 4.37

4.37

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.