維摩經疏 1.2

1.2

下明自利。於中初先明其斷德。心常安下明其行德。前斷德中悉已清淨明其攝治。永離蓋等彰其離障。又悉清淨明離惡業。正習斯亡名悉己淨。永離蓋纏明無煩惱。蓋謂五蓋。貪欲嗔恚睡眠掉悔及疑是也。廣如別章。亦可。一切諸煩惱結通名為蓋。蓋眾生故。蓋淨心故。纏謂十纏。無漸無愧睡悔慳嫉悼眠忿及覆是其十也。亦如別章。亦可。一切諸煩惱結通名為纏。纏眾生故纏縛心故。於此蓋纏止習斯亡故云永離。

Below, one's own benefit (svārtha) is explained. Therein, first the virtue of abandonment (prahāṇa-guṇa) is explained; from 'their minds are constantly peaceful' onward, the virtue of practice (cāritra-guṇa) is explained. In the previous virtue of abandonment, 'completely purified' explains their mastery and antidote, while 'forever free from the nīvaraṇas and so forth' shows their freedom from obstacles. Furthermore, 'completely purified' explains freedom from evil karma; when both principal [defilements] and residual habituations are extinguished, this is called 'completely purified'. 'Forever free from the nīvaraṇas and paryavasthānas' explains the absence of kleśas. 'Nīvaraṇa' refers to the five pañcanīvaraṇas: sensual desire, ill-will, torpor-and-drowsiness, restlessness-and-remorse, and doubt. This is extensively explained in a separate chapter. Alternatively, all kleśas and fetters are collectively called nīvaraṇas, because they cover sentient beings and cover the pure mind. 'Paryavasthāna' refers to the ten paryavasthānas: shamelessness, unconscionableness, sleep, remorse, stinginess, jealousy, restlessness, drowsiness, wrath, and concealment; these are the ten. This is also as in a separate chapter. Alternatively, all kleśas and fetters are collectively called paryavasthānas, because they entangle sentient beings and entangle the mind. Regarding these nīvaraṇas and paryavasthānas, because both their activity and habituations are extinguished, it says 'forever free'.