辯中邊論 辯障品第二（連續
上一品說清楚了「諸法實相是什麼樣子」。可是，一個老實的問題跟著就來：既然實相如此，為什麼我們看不到、也證不得？
《辯中邊論》第二品「辯障品」，就是專答這一問的。「障」，意思是遮蔽——它做兩件事：一是把該認識的真實蓋住，使智慧生不起來；二是擋在真涅槃之前，使人證它不得。要修行，得先認清：到底是什麼擋在那裡？
這一品做的，是一張「障」的清單——而且排得極有條理：先把一切障收成五大類（並指出哪一類專障菩薩、哪一類專障二乘）；再層層細開——煩惱怎麼把人綁住（九結），善法的生長缺了什麼緣、走偏了什麼路（三十種因障），乃至修到三十七菩提分、六波羅蜜、十地時，各還有什麼極細的障。由粗到細，愈分愈密。
但它最後並不讓你迷失在名相裡。十七頌走到底，一把收攏：一切障，不出煩惱障（障解脫）與所知障（障一切智）這兩種。「這兩種斷盡，一切障就都解脫了」——二乘斷其一而得解脫，菩薩斷其二而證大菩提。
換句話說，這一品給的，是一張「所斷」的地圖：把擋在實相與你之間的東西，一樣一樣指出來，好讓下一品的「對治」，有確切的對象可下手。
如果你想知道這些障各是什麼、又如何層層相配，義疏層會牽著你一段一段走過；想再深入，還有逐頌原文、世親釋與古德考據。但你不必一開始就跳進去——先在這裡，把「是什麼，擋住了我與真實之間」這一問，放在心上。
The first chapter made clear how things really are. But an honest question follows at once: if reality is so, why can we not see it — or realize it?
The second chapter of the Madhyāntavibhāga, "Obscurations," is written for exactly this question. An "obscuration" (āvaraṇa) is what veils — and it does two things: it covers the reality that ought to be known, so that wisdom cannot arise; and it bars the way to true nirvāṇa, so that one cannot realize it. Before you can practice, you have to see clearly: what, exactly, is standing in the way?
What this chapter offers is a catalogue of the veils — and an extraordinarily orderly one. First it gathers every obscuration into five great kinds (noting which kind obstructs the bodhisattva and which the two vehicles); then it unfolds them layer by layer — how the afflictions bind a person (the nine fetters), what conditions the growth of the good lacks and where its practice goes crooked (the thirty causal obscurations), and, on through the thirty-seven limbs of awakening, the six perfections, and the ten stages, what subtlest veils still remain. From the coarse to the fine, ever more closely analyzed.
Yet in the end it does not leave you lost among the names. When the seventeen verses run their course, it gathers them all in one stroke: no obscuration falls outside two — the afflictive obscuration (which bars liberation) and the cognitive obscuration (which bars omniscience). "When these two are exhausted, one is liberated from all obscuration" — the two vehicles sever the one and gain liberation; the bodhisattva severs both and realizes great awakening.
In other words, this chapter gives you a map of what is to be severed: it points out, one by one, the things standing between you and reality, so that the next chapter's "antidotes" have a definite object to work upon.
If you want to know what each of these veils is, and how they pair up layer by layer, the exposition layer will walk you through them section by section; to go deeper still, there are the verses themselves, Vasubandhu's commentary, and the ancient masters' philology. But you need not leap in at once — for now, just hold the question close: what is it that stands between me and the real?
彌勒菩薩頌 · 世親菩薩釋《辯中邊論》· T31n1600 · 大唐三藏法師玄奘奉詔譯（661）。本品頌曰／論曰逐字錄自 CBETA，一仍其舊，非詮釋。
已辯其相，障今當說。
頌曰：具分及一分，增盛與平等，於生死取捨，說障二種性。
論曰：具分障者，謂煩惱障及所知障，於諸菩薩種性法中具為障故。一分障者，謂煩惱障，障聲聞等種性法故。增盛障者，謂即彼貪等行。平等障者，謂即彼等分行。取捨生死，能障菩薩種性所得無住涅槃，名於生死有取捨障。如是五障隨其所應，說障菩薩及聲聞等二種種性。復次
頌曰：九種煩惱相，謂愛等九結，初二障厭捨，餘七障真見，謂能障身見，彼事滅道寶，利養恭敬等，遠離遍知故。
論曰：煩惱障相略有九種，謂愛等九種結。愛結障厭，由此於順境不能厭離故。恚結障捨，由此於違境不能棄捨故。餘七結障真見，於七遍知如次障故。謂慢結能障偽身見遍知，修現觀時有間無間我慢現起，由此勢力彼不斷故。無明結能障身見事遍知，由此不知諸取蘊故。見結能障滅諦遍知，由薩迦耶及邊執見怖畏滅故，由邪見謗滅故。取結能障道諦遍知，取餘法為淨故。疑結能障三寶遍知，由此不信受三寶功德故。嫉結能障利養恭敬等遍知，由此不見彼過失故。慳結能障遠離遍知，由此貪著資生具故。復有別障能障善等十種淨法。其相云何？
頌曰：無加行非處，不如理不生，不起正思惟，資糧未圓滿。闕種性善友，心極疲厭性，及闕於正行，鄙惡者同居；倒麁重三餘，般若未成熟，及本性麁重，懈怠放逸性；著有著資財，及心性下劣，不信無勝解，如言而思義；輕法重名利，於有情無悲，匱聞及少聞，不修治妙定。
論曰：如是名為善等法障。所障善等其相云何？
頌曰：善菩提攝受，有慧無亂障，迴向不怖慳，自在名善等。
論曰：如是善等十種淨法，誰有前說幾種障耶？
頌曰：如是善等十，各有前三障。
論曰：善有三障，一無加行，二非處加行，三不如理加行。菩提有三障，一不生善法，二不起正思惟，三資糧未圓滿。發菩提心名為攝受，此有三障，一闕種性、二闕善友、三心極疲厭性。有慧者，謂菩薩，於了此性有三種障，一闕正行、二鄙者共住、三惡者共住。此中鄙者，謂愚癡類，樂毀壞他名為惡者。無亂有三障，一顛倒麁重、二煩惱等三障中隨一有餘性、三能成熟解脫慧未成熟。性障斷滅名無障，此有三障，一俱生麁重、二懈怠性、三放逸性。迴向有三障，令心向餘不向無上正等菩提，一貪著諸有、二貪著資財、三心下劣性。不怖有三障，一不信重補特伽羅、二於法無勝解、三如言而思義。不慳有三障，一不尊重正法、二尊重名譽利養恭敬、三於諸有情心無悲愍。自在有三障令不得自在，一匱聞生長能感匱法業故、二少聞、三不修治勝三摩地。復次如是諸障於善等十，隨餘義中有十能作，即依彼義應知此名。十能作者：一生起能作，如眼等於眼識等。二安住能作，如四食於有情。三任持能作，謂能任持，如器世間於有情世間。四照了能作，如光明於諸色。五變壞能作，如火等於所熟等。六分離能作，如鎌等於所斷等。七轉變能作，如金師等轉變金等成鐶釧等。八信解能作，如烟等於火等。九顯了能作，如因於宗。十至得能作，如聖道等於涅槃等。依如是義，故說頌言：「能作有十種，謂生、住、持、照、變、分離、轉變、信解、顯、至得，如識、因、食、地、燈、火、鎌、工巧，烟、因聖道等，於識等所作。」於善等障，應知亦然。一生起障，謂於其善，以諸善法應生起故。二安住障，謂於菩提，以大菩提不可動故。三任持障，謂於攝受，以菩提心能任持故。四照了障，謂於有慧，以有慧性應照了故。五變壞障，謂於無亂，轉滅迷亂名變壞故。六分離障，謂於無障，此於障離繫故。七轉變障，謂於迴向，以菩提心轉變相故。八信解障，謂於不怖，無信解者有怖畏故。九現了障，謂於不慳，於法無慳者，為他顯了故。十至得障，謂於自在此是能得自在相故。所障十法次第義者，謂有欲證無上菩提，於勝善根先應生起，勝善根力所任持故，必得安住無上菩提。為令善根得增長故，次應發起大菩提心，此菩提心與菩薩性為所依止。如是菩薩由已發起大菩提心及勝善根力所持故，斷諸亂倒起無亂倒。由見道中無亂倒故，次於修道斷一切障。既斷障已，持諸善根迴向無上正等菩提。由迴向力所任持故，於深廣法便無怖畏。既無怖畏，便於彼法見勝功德，能廣為他宣說開示。菩薩如是種種功德力所持故，疾證無上正等菩提，於一切法皆得自在，是名善等十義次第。雖善等法即是覺分波羅蜜多諸地功德，而總別異，今應顯彼菩提分等諸障差別。
頌曰：於覺分度地，有別障應知。
論曰：復於覺分波羅蜜多諸地功德，各有別障。於菩提分有別障者，
頌曰：於事不善巧，懈怠、定減二，不植羸劣性，見麁重過失。
論曰：於四念住有於諸事不善巧障。於四正斷有懈怠障。於四神足有三摩地減二事障，一於圓滿欲勤心觀隨減一故、二於修習八斷行中隨減一故。於五根有不植圓滿順解脫分勝善根障。於五力有羸劣性障，謂即五根由障所雜有羸劣性。於七等覺支有見過失障，此是見道所顯示故。於八聖道支有麁重過失障，此是修道所顯示故。於到彼岸有別障者，
頌曰：障富貴、善趣、不捨諸有情、於失德減增、令趣入、解脫，障施等諸善、無盡亦無間、所作善決定、受用法成熟。
論曰：此說十種波羅蜜多所得果障，以顯十種波羅蜜多自性之障。謂於布施波羅蜜多說富貴自在障；於淨戒波羅蜜多說善趣障；於安忍波羅蜜多說不捨有情障；於精進波羅蜜多說減過失增功德障；於靜慮波羅蜜多說令所化趣入法障；於般若波羅蜜多說解脫障；於方便善巧波羅蜜多說施等善無窮盡障，由此迴向無上菩提，令施等善無窮盡故；於願波羅蜜多說一切生中善無間轉障，由大願力攝受能順善法生故；於力波羅蜜多說所作善得決定障，由思擇力及修習力能伏彼障，非彼伏故；於智波羅蜜多說自他受用法成熟障，不如聞言而覺義故。於地功德有別障者，
頌曰：遍行與最勝，勝流及無攝，相續無差別，無雜染清淨，種種法無別，及不增不減，并無分別等，四自在依義。於斯十法界，有不染無明，障十地功德，故說為十障。
論曰：於遍行等十法界中有不染無知障，十地功德如次建立為十地障。謂初地中所證法界名遍行義，由通達此，證得自他平等法性。第二地中所證法界名最勝義，由通達此，作是思惟：是故我今於同出離一切行相應遍修治，是為勤修相應出離。第三地中所證法界名勝流義，由通達此，知所聞法是淨法界最勝等流，為求此法，設有火坑量等三千大千世界，投身而取不以為難。第四地中所證法界名無攝義，由通達此，乃至法愛亦皆轉滅。第五地中所證法界名為相續無差別義，由通達此，得十意樂平等淨心。第六地中所證法界名無雜染無清淨義，由通達此，知緣起法無染無淨。第七地中所證法界名種種法無差別義，由通達此，知法無相，不行契經等種種法相中。第八地中所證法界名不增不減義，由通達此，圓滿證得無生法忍，於諸清淨雜染法中不見一法有增有減。有四自在：一無分別自在、二淨土自在、三智自在、四業自在。法界為此四種所依，名四自在所依止義。第八地中唯能通達初二自在所依止義。第九地中亦能通達智自在所依義，圓滿證得無礙解故。第十地中復能通達業自在所依義，隨欲化作種種利樂有情事故。復略
頌曰：已說諸煩惱，及諸所知障，許此二盡故，一切障解脫。
論曰：由此二種攝一切障故，許此盡時一切障解脫。前障總義有十一種：一廣大障，謂具分障。二狹小障，謂一分障。三加行障，謂增盛障。四至得障，謂平等障。五殊勝障，謂取捨生死障。六正加行障，謂九煩惱障。七因障，謂於善等十能作障。八入真實障，謂覺分障。九無上淨障，謂到彼岸障。十此差別趣障，謂十地障。十一攝障，謂略二障。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本品列舉覆障真實之諸障——二障之相、九結、修行諸障、十地十障——終歸於「二障盡即一切解脫」。
〔一〕障之二相
頌曰：
具分及一分，增盛與平等， 於生死取捨，說障二種性。
舉五障，配二種性（菩薩、聲聞等）。就障之分齊言：具分障（煩惱、所知二障俱起，全分為障）、一分障（惟煩惱一障起）；就煩惱現行之相言：增盛（隨一麁煩惱偏強而行）、平等（諸惑等分、不偏而行）；又有於生死取捨障（取涅槃、捨生死之法執，障菩薩無住涅槃）。五障非通障一切，乃隨其所應而各當其障——具分、取捨唯障菩薩，一分唯障聲聞等二乘，增盛、平等則通障三乘。
〔二〕九結障厭捨真見
頌曰：
九種煩惱相，謂愛等九結， 初二障厭捨，餘七障真見，
明煩惱障之相。煩惱有九種相，即九結（愛、恚、慢、無明、見、取、疑、嫉、慳）： 其初二（愛結、恚結）障厭捨——障於生死之厭離出要； 其餘七（慢、無明、見、取、疑、嫉、慳）障真見——障於如實正見之生起。
〔三〕餘七所障之事
頌曰：
謂能障身見，彼事滅道寶， 利養恭敬等，遠離遍知故。
申餘七結各障何事——七者皆「遍知」（周遍了知）之所對：能障身見（薩迦耶見）遍知、彼所緣之事（身見所依取蘊）遍知、滅諦遍知、道諦遍知、三寶遍知、利養恭敬等遍知、遠離（少欲遠離、不著資生具）遍知——以障此七遍知故，餘七結障真見。一一結各有所障，覆蔽見道之資。
〔四〕修行諸障（總列）
頌曰：
無加行非處，不如理不生， 不起正思惟，資糧未圓滿； 闕種性善友，心極疲厭性， 及闕於正行，鄙惡者同居； 倒麁重三餘，般若未成就， 及本性麁重，懈怠放逸性； 著有著資財，及心性下劣， 不信無勝解，如言而取義； 輕法重名利，於有情無悲， 匱聞及少聞，不修治妙定。
總列障於善法生起之諸事，凡此皆障：無加行（不起修習之功用）、非處（處非其宜）、不如理（作意不順正理）、不生（善法不起）、不起正思惟（無如理思擇）、資糧未圓滿（福智資糧未備）；闕種性（無堪能之種姓）、闕善友（無善知識攝受）、心極疲厭（於正行極生厭倦）、闕正行（無正行可依）、鄙惡者同居（與下劣惡人雜處）；倒麁重等三餘（顛倒之麁重習氣等三類餘障）、般若未成就（智慧未圓）、本性麁重（俱生之麁重種子）、懈怠放逸（怠惰縱逸）；著有（耽著三有）、著資財（貪著財物）、心性下劣（志意卑下）、不信（無淨信）、無勝解（於法無決定勝解）、如言取義（執文滯句，不達深旨）；輕法重名利（賤法而重名聞利養）、於有情無悲（不起悲愍）、匱聞少聞（全無或寡於多聞）、不修妙定（不治勝定）。如是眾障，皆覆善法令不得起。
〔五〕十善各具三障
頌曰：
善菩提攝受，有慧無亂障， 迴向不怖慳，自在名善等。 如是善等十，各有前三障。 於覺分度地，有別障應知。
將所障之善法總攝為十：善（善根）、菩提（趣大菩提）、攝受（攝受善法）、有慧（具正慧）、無亂（心無散亂）、無障（離覆障）、迴向（迴善向大）、不怖（於深法無怖）、不慳（於法無慳）、自在（於善得自在）——名「善」等十。如是善等十事，各有前文所列之三障（每一善法皆為三類障所覆）。又於覺分（三十七菩提分）、度（諸波羅蜜）、地（諸地），別有所障，應知如下。
〔六〕障覺分
頌曰：
於事不善巧，懈怠、定減二， 不植羸劣性，見麁重過失。
辨障三十七覺分者：於事不善巧（於所緣事不善巧）、懈怠、定減（等持微劣）二者、不植（善根未植）、羸劣性（根性怯弱）、見麁重過失（見道為麁重所累之過患）。以此諸過，障覺分令不成滿。
〔七〕障諸度
頌曰：
障富貴、善趣、不捨諸有情、 於失德減增、令趣入、解脫， 障施等諸善、無盡亦無間、 所作善決定、受用法成熟。
辨障諸波羅蜜者，依施等次第，所障之德：富貴（施之果）、善趣（戒之果）、不捨有情（忍之德）、於失德之減增（精進——令過失減、功德增）、令趣入（定——令心趣入）、解脫（般若——令得解脫）；如是障施等諸善，復障其無盡（善無窮）、無間（行不斷）、所作善決定（於善決定不退）、受用法成熟（成熟法樂之受用）。諸度一一有障，覆其勝德。
〔八〕障十地之法界十義
頌曰：
遍行與最勝，勝流及無攝， 相續無差別，無雜染清淨， 種種法無別，及不增不減， 并無分別等，四自在依義。
辨障十地者，先標法界於十地所證之十義：遍行（初地證，法界周遍）、最勝（二地）、勝流（三地，正法勝流）、無攝（四地，無所攝受）、相續無差別（五地）、無雜染清淨（六地）、種種法無別（七地）、不增不減（八地）、無分別等（九地）、以及四自在所依之義（十地，四種自在之所依）。十地各證法界一義，由淺至深。
〔九〕十障即不染無明
頌曰：
於斯十法界，有不染無明， 障十地功德，故說為十障。
就此十種法界（義）而言，有不染汙無明（非煩惱性之無知，即所知障之微細分）覆之——此無明不與染汙相應，然能障十地功德，令法界十義不得圓顯。以其於十地各障一義，故說為十障。此即所知障於菩薩道之相。
〔十〕二障盡即解脫
頌曰：
已說諸煩惱，及諸所知障， 許此二盡故，一切障解脫。
結辯障品。上來已說煩惱障（諸結、諸修行障，障解脫）與所知障（不染無明、十障，障菩提）二類。許此二障窮盡故，即於一切障得解脫——煩惱障盡得解脫果，所知障盡得菩提果，二障俱盡，更無餘障。此品所辨之障既明，下「辯真實品」乃辨障所覆之真實。
This chapter enumerates the obscurations that veil reality — the two aspects of obscuration, the nine fetters, the obscurations to practice, and the ten obscurations of the ten grounds — concluding that the exhaustion of the two obscurations is liberation from all.
〔1〕The two aspects of obscuration
具分及一分，增盛與平等， 於生死取捨，說障二種性。
This verse lists five obscurations, matched to the two lineages (the bodhisattva and the śrāvaka and the rest). By extent: full-portion obscuration (both the afflictive and the cognitive obscurations arising together, veiling in full) and partial obscuration (only the afflictive obscuration arising). By the mode in which the afflictions operate: intensified (some one coarse affliction predominating) and equal (the afflictions operating in equal measure, none predominating). And there is the obscuration of grasping-and-rejecting saṃsāra (the dharma-clinging that grasps nirvāṇa and rejects saṃsāra, obstructing the bodhisattva's non-abiding nirvāṇa). The five do not obscure all alike; each meets the lineage it fits — the full-portion and the grasping-rejecting obscure the bodhisattva alone, the partial the śrāvaka and other two-vehicle [lineages] alone, while the intensified and the equal obscure all three vehicles.
〔2〕The nine fetters obscure renunciation and true seeing
九種煩惱相，謂愛等九結， 初二障厭捨，餘七障真見，
The character of the afflictive obscuration. The afflictions have nine aspects, the nine fetters (craving, hostility, conceit, ignorance, view, clinging-to-view, doubt, envy, miserliness): the first two (craving and hostility) obscure renunciation — they veil the turning-away from saṃsāra toward emancipation; the remaining seven (conceit, ignorance, view, clinging, doubt, envy, miserliness) obscure true seeing — they veil the arising of correct insight into things as they are.
〔3〕What the remaining seven obscure
謂能障身見，彼事滅道寶， 利養恭敬等，遠離遍知故。
What each of the seven obscures — all seven are objects of a full-knowledge (a thorough, all-round knowing): the full-knowledge of the view of self, of its object-basis (the appropriating aggregates on which the view of self rests), of the truth of cessation, of the truth of the path, of the Three Jewels, of [the faults in] gain and honor and the like, and of seclusion (few wants, non-attachment to the requisites of life). Because they obscure these seven full-knowledges, the remaining seven fetters obscure true seeing — each fetter veiling its own object, impeding the resources of the path of seeing.
〔4〕The obscurations to practice (the full list)
無加行非處，不如理不生， 不起正思惟，資糧未圓滿； 闕種性善友，心極疲厭性， 及闕於正行，鄙惡者同居； 倒麁重三餘，般若未成就， 及本性麁重，懈怠放逸性； 著有著資財，及心性下劣， 不信無勝解，如言而取義； 輕法重名利，於有情無悲， 匱聞及少聞，不修治妙定。
A full list of what obstructs the arising of wholesome states; all of these obscure: lack of application (not engaging the effort of cultivation), wrong place, impropriety (attention not in accord with reason), non-arising (of the wholesome), failure of right reflection (no reasoned discernment), incomplete provisions (the equipment of merit and wisdom unprepared); lack of lineage (no capable disposition), lack of good friends (no spiritual guide to take one up), acute weariness (deep aversion to right practice), lack of right practice, dwelling among the base (living amid inferior, evil persons); the three remaining kinds of perverted coarseness (the coarse latencies of perversion and the rest), prajñā not yet accomplished, innate coarseness (the congenital coarse seeds), laxity and heedlessness; attachment to existence (clinging to the three realms), attachment to wealth, inferiority of mind (lowly aspiration), absence of faith, absence of resolve (no settled conviction in the teaching), literal grasping (clinging to the letter, missing the depth); slighting the Dharma while valuing fame and gain, absence of compassion for beings, want of learning or scant learning, and not cultivating excellent concentration. All such obscurations veil the wholesome and keep it from arising.
〔5〕Ten wholesome bases, each with three obscurations
善菩提攝受，有慧無亂障， 迴向不怖慳，自在名善等。 如是善等十，各有前三障。 於覺分度地，有別障應知。
The wholesome states obscured are gathered into ten: the wholesome (the roots of good), awakening (orientation toward great enlightenment), embracing (taking up the good), possessing wisdom, non-distraction (mind without scattering), freedom from obscuration, dedication (turning the good toward the great vehicle), fearlessness (no dread before the profound teaching), non-miserliness (no withholding of the Dharma), and mastery (sovereignty over the good) — named "the wholesome" and so on, ten in all. These ten wholesome matters each carry the three classes of obscuration set out above (each wholesome state being veiled by the three kinds of obstacle). Further, with respect to the factors of awakening (the thirty-seven), the perfections, and the grounds, there are distinct obscurations, to be known as follows.
〔6〕Obscurations to the factors of awakening
於事不善巧，懈怠、定減二， 不植羸劣性，見麁重過失。
The obscurations to the thirty-seven factors of awakening: lack of skill in the matter (no dexterity regarding the object), laxity, deficient concentration — these two — failure to plant (the roots of good not sown), feebleness of disposition (a timid, weak faculty), and the fault of the path of seeing being burdened by coarseness. By these faults the factors of awakening are obscured and kept from fulfillment.
〔7〕Obscurations to the perfections
障富貴、善趣、不捨諸有情、 於失德減增、令趣入、解脫， 障施等諸善、無盡亦無間、 所作善決定、受用法成熟。
The obscurations to the perfections, by the virtues they veil in the order of giving and the rest: wealth and nobility (the fruit of giving), good destinies (of morality), not forsaking beings (the virtue of patience), the decrease of faults and increase of virtue (of vigor), causing entry (of concentration, leading the mind to enter), and liberation (of wisdom). Thus they obscure giving and the other wholesome deeds, and further obscure their being inexhaustible (good without end), uninterrupted (practice unbroken), resolute in the good done (settled, non-regressing in the good), and the maturing of the enjoyment of the Dharma. Each perfection has its obscuration, veiling its excellent virtue.
〔8〕The tenfold meaning of the dharma-realm obscured across the ten grounds
遍行與最勝，勝流及無攝， 相續無差別，無雜染清淨， 種種法無別，及不增不減， 并無分別等，四自在依義。
To set out the obscurations to the ten grounds, first the ten meanings in which the dharma-realm is realized across the ten grounds: all-pervadingness (realized on the first ground, the dharma-realm as everywhere present), supremacy (second), excellent outflow (third, the outflow of the true Dharma), non-appropriation (fourth), undifferentiated continuity (fifth), freedom from defilement-and-purity (sixth), the non-difference of the various dharmas (seventh), neither increase nor decrease (eighth), non-discrimination and the rest (ninth), and the meaning that is the basis of the four masteries (tenth, the ground of the four kinds of sovereignty). Each ground realizes one meaning of the dharma-realm, from the shallow to the deep.
〔9〕The ten obscurations are undefiled ignorance
於斯十法界，有不染無明， 障十地功德，故說為十障。
With respect to these ten meanings of the dharma-realm, there is an undefiled ignorance (a not-knowing not of afflictive character — the subtle aspect of the cognitive obscuration) that veils them. This ignorance is not associated with defilement, yet it can obscure the virtues of the ten grounds, keeping the ten meanings of the dharma-realm from full disclosure. Since on each of the ten grounds it obscures one meaning, it is said to be the ten obscurations. This is the form taken by the cognitive obscuration on the bodhisattva path.
〔10〕The exhaustion of the two obscurations is liberation
已說諸煩惱，及諸所知障， 許此二盡故，一切障解脫。
The chapter on the obscurations concludes. We have now set out the afflictive obscuration (the fetters and the obscurations to practice, which obscure liberation) and the cognitive obscuration (undefiled ignorance and the ten obscurations, which obscure awakening). Because the exhaustion of these two obscurations is admitted, there is liberation from every obscuration — with the afflictive obscuration exhausted one attains the fruit of liberation, with the cognitive obscuration exhausted one attains the fruit of awakening; both exhausted, no obscuration remains. The obscurations expounded in this chapter being clear, the next chapter, on reality, sets out the reality that the obscurations veil.
辯相品（第一品）講完了「諸法實相是什麼樣子」；這第二品「辯障品」緊接著問一個現實的問題：既然實相如此，那是什麼東西把它遮住、讓我們見不到、證不得？ 答案就是「障」。這一品從頭到尾，是一張「所斷」的清單——把一切遮障，由總到別、由粗到細，層層列盡，最後收歸兩種根本障。它正是下一品「辯修對治品」（講「能斷」）的對照面。
《辯中邊論》是彌勒菩薩造頌、世親菩薩造釋的一部論，玄奘譯本分七品。第一品辯相，講實相之「相」；本品辯障，講遮蔽實相的「障」。
先把「障」這個字說清楚，因為全品都繞著它走。窺基立「障」名，用兩個意思：
- 一是覆所知境、令智不生——把該被認識的真實蓋住，使智慧生不起來；
- 一是礙真涅槃、令不得證——擋在真正的涅槃前面，使人證它不得。
凡能起這兩種作用的，就叫「障」。整品所做的事，就是把這些障一一指認出來——不是為了羅列名相，而是因為：認清了所要斷的，修行才有對象。
一、總綱：五障與二種種性
第一頌（[024]）是障品的標頌，先給一個總綱：把障收成五類，並各自配上它所障的種性（也就是修行人的根器類別——菩薩種性、聲聞等二乘種性）。
具分及一分，增盛與平等，於生死取捨，說障二種性。
五障逐一講開：
- 具分障——「具分」是「兩樣都齊」。指煩惱障與所知障兩種俱在，專障菩薩種性的法。（菩薩求的是悲、智不二，這兩種障各別地礙著悲、智，所以非「兩障俱斷」不可。）
- 一分障——「一分」是「只占一邊」。指只有煩惱障，障的是聲聞等二乘種性的法。（二乘只求斷煩惱、了生死，所以只這一分障著他。）
- 增盛障——指貪等煩惱裡，某一種特別熾盛地現行（隨某一粗重煩惱偏強）。
- 平等障——指諸煩惱平均地、不偏不倚地一起現行（等分而行）。
- 於生死取捨障——這是取涅槃、捨生死的那種法執：急著要抓住涅槃、推開生死。它礙的是菩薩所證的無住涅槃（不住生死、也不住涅槃的那種大涅槃）。
這一頌最要記住的一句，是世親的「隨其所應」：五障不是平頭一律地通障一切人，而是各自對應它所障的種性——具分、取捨二障獨障菩薩；一分障獨障二乘；增盛、平等則通障。古德（窺基）配得更細：第一、第五唯障菩薩，第二唯障二乘，第三、第四雙障三乘。一上來先立這個「按種性分判」的總綱，下文才好逐層細開。
二、第一層細開：煩惱障的九個面相——九結
第二、三頌（[025]–[026]）接著開五障裡的第二段，叫正加行障，內容就是九結。「結」是繫縛的意思——把人綁在生死裡的九種煩惱：愛、恚、慢、無明、見、取、疑、嫉、慳。這九結，是煩惱障的九個面相。
九種煩惱相，謂愛等九結，初二障厭捨，餘七障真見，謂能障身見，彼事滅道寶，利養恭敬等，遠離遍知故。
九結所障的，分成兩路：
- 頭兩個（愛、恚）障的是「厭、捨」這兩種修行作用：愛結障「厭」——對順心的境界，捨不得厭離；恚結障「捨」——對違心的境界，放不下、丟不開。
- 其餘七個（慢、無明、見、取、疑、嫉、慳）障的是「真見」——也就是依次障著七種遍知（「遍知」指對某一對境的、徹底周遍的了知）。
七結配七遍知，世親講得很細，逐一是：
- 慢障「偽身見遍知」——修現觀（親見真實的觀行）時，我慢一陣陣地冒出來，身見（執五蘊為我的見）因此難斷。
- 無明障「身見事遍知」——不了解那作為身見所依的「諸取蘊」（有漏五蘊），身見的根就拔不掉。
- 見障「滅諦遍知」——薩迦耶見、邊執見害怕「滅」（怕斷滅），邪見又謗「滅」（否認有涅槃），於是障了對滅諦的遍知。
- 取障「道諦遍知」——把不是道的當成道、把別的法當成清淨（非道計道），於是障了對道諦的遍知。
- 疑障「三寶遍知」——對三寶的功德起疑、不肯信受。
- 嫉障「利養恭敬等遍知」——見不到利養恭敬的過患（看不破它有害），於是被它纏住。
- 慳障「遠離遍知」——貪著資生之具（日用所需），於是「遠離」（少欲知足、能放下）這一智慧被障住。
這一段的要義是：九結不是隨意排的一串，而是配著修行的次第講障——先以「厭、捨」治頭兩結（愛、恚），再以七遍知依次除其餘七。煩惱障在「正加行」（正用功修行）這個位次上的障相，由此排得井井有條。
三、第二層細開：因障——善法生長之所闕
接下來六頌半（[027]–[033]）是因障，這是全品分析得最細密的一段。「因障」障的不再是「惑的染污」（像九結那樣），而是菩薩善法生長過程裡的「所闕、所倒」——該具足的緣沒具足、該正行的行走偏了。
它的結構是這樣：先用五頌（[027]–[031]）羅列三十種能障，再用兩頌（[032]–[033]）列出這些障所對的十種善法，並結成「每一善法各有三障」。
三十能障配十善法
所障的十善法是：善、菩提、攝受（發菩提心）、有慧（菩薩體性）、無亂、無障（性障已斷）、迴向、不怖、不慳、自在。每一法各配三障，六×五＝三十，依次相配（舉其要）：
- 善——無加行（根本不下手）、非處加行（用錯地方）、不如理加行（用法不合理）。
- 菩提——不生善法、不起正思惟、資糧未圓滿。
- 攝受（發菩提心）——闕種性、闕善友、心極疲厭。
- 有慧（菩薩體性）——闕正行、與「鄙者」（愚癡之人）共住、與「惡者」（樂於毀壞他人者）共住。
- 無亂——顛倒麁重、煩惱等障隨一未盡、能成熟解脫的慧還沒成熟。
- 無障——俱生麁重、懈怠、放逸。
- 迴向——貪著諸有、貪著資財、心性下劣。
- 不怖——不信重有德之人、於法無勝解、如言取義（只照字面、不解深意）。
- 不慳——不尊重正法、反尊重名利恭敬、於有情無悲愍。
- 自在——匱聞（少聞法）、少聞、不修治勝定。
十能作因：障在「礙其因」
世親又深一層，用「十能作因」來說障的體性。意思是：善等十法，每一法都要靠一個「能作因」（成就它的那個關鍵條件）才得成立——就像眼識要靠眼根去「生起」、涅槃要靠聖道去「至得」一樣；而障，正是擋住那個因。十法各配一因：善—生起、菩提—安住、攝受—任持、有慧—照了、無亂—變壞、無障—分離、迴向—轉變、不怖—信解、不慳—顯了、自在—至得。
十善法的次第，是一條菩薩道
這一段最深的一句，是世親點出的「十義次第」——這十法不是雜湊的一堆，而是菩薩道的一條線：想證菩提，先生善根；善根力持，得安住菩提；為令善根增長，發菩提心（攝受），此心是菩薩性（有慧）所依；既發心、具善根，斷亂倒而起無亂；見道無亂，故修道斷一切障（無障）；既斷障，持善根而迴向菩提；迴向力持，於深廣法無怖；無怖故見其勝德、能為他宣說（不慳）；功德力持，疾證菩提、於一切法自在。
所以那三十種障，不是散落的三十個坑，而是逐站擋住這一條線。要義一句：障不在「惑染」而在「闕緣、倒行」，所以它的對治在「具緣、正行」。辯障品由總（五障）入別（九結、因障），把障相分析得愈來愈密，正是為下一品「辯修對治」鋪路。
四、第三層細開（上）：覺分別障——三十七菩提分
從第十一頌（[034]）起，障的分析轉到「行位」上——就著菩薩所修的具體法門，逐一說它的別障。第一個是覺分，也就是三十七菩提分（趣向覺悟的三十七種輔助修法），分七科，各說一障。
於事不善巧，懈怠、定減二，不植羸劣性，見麁重過失。
七科各障，依次是：
- 四念住——「於事不善巧」：對身、受、心、法這些所觀的事不善巧。
- 四正斷（正勤）——「懈怠」：懈怠障了策勵精進。
- 四神足——「定減二」：三摩地（定）在兩件事上有缺（欲、勤、心、觀四者隨缺一；八斷行隨缺一）。
- 五根——「不植」：沒有種下圓滿的、順解脫分的勝善根。
- 五力——「羸劣性」：五根被障所雜，因而軟弱無力。
- 七等覺支——「見過失」：這是見道所顯的障。
- 八聖道支——「麁重過失」：這是修道所顯的障。
這一段的要義：覺分的障，不是另有一個障體，而是各科修分自身的「所雜、所闕」——念住缺善巧、正勤雜懈怠、神足缺定支……到道支雜麁重。而且它們的位次井然（根、力屬加行的煗頂忍世第一位，覺支屬見道，道支屬修道），正好顯出菩提分本身就是一條道的次第。
五、第三層細開（中）：六度別障——十波羅蜜多
第十二、十三頌（[035]–[036]）講六度（開為十波羅蜜多）的別障。這裡世親用了一個特別的講法：頌文說的，其實是「十度所得的果之障」，藉著「障它的果」來反顯「障它的度」本身。（古德點明：這是依士釋，不是持業釋——度的體性本身不是障；說「障」，是說障它的果。）
障富貴、善趣、不捨諸有情、於失德減增、令趣入、解脫，障施等諸善、無盡亦無間、所作善決定、受用法成熟。
十度各配所障的果（障體附記，依窺基）：
- 布施——障「富貴自在」（障體是慳）。
- 淨戒——障「善趣」（犯戒）。
- 安忍——障「不捨有情」（瞋害）。
- 精進——障「減過失、增功德」（懈怠）。
- 靜慮——障「令所化趣入法」（散亂）。
- 般若——障「解脫」（愚癡）。
- 方便善巧——障「施等善無窮盡」（愚癡；因方便能迴向菩提，令施等善無盡）。
- 願——障「一切生中善無間轉」（無願；大願力能攝受、令隨順善法而生）。
- 力——障「所作善得決定」（力弱；要緊的是：力度是能伏障的，不是被障所伏——古德在此特別糾正舊譯「修習力弱故不能折伏」之說為「極錯」）。
- 智——障「自他受用法成熟」（不如聞言而覺義；不能自己簡擇、深解義理）。
要義：前六度是自行的根本，後四度（方便、願、力、智）是般若的差別，扶持前六、令它們無盡、無間、決定、成熟。所以十度的果障，正顯出菩薩行的圓備。
六、第三層細開（下）：十地別障——最細的所知障
第十四到十六頌（[037]–[039]）講十地的別障，這是全品障相裡最細的一段。十地，地地各證一種「法界義」（真如的一個面向）；而它的障，是「不染無明」——一種不帶染污的無知。要緊的是：這不是煩惱那種「染」（粗的煩惱障到此已伏），而是所知障裡最微細的無知，覆著那十種法界義，地地各別而斷。
遍行與最勝，勝流及無攝，相續無差別，無雜染清淨，種種法無別，及不增不減，并無分別等，四自在依義。於斯十法界，有不染無明，障十地功德，故說為十障。
十地各證的法界義（附通達相）：
- 初地——遍行義（證自他平等的法性）。
- 二地——最勝義（與一切行相應而遍修治，勤修出離）。
- 三地——勝流義（知所聞法是清淨法界的最勝等流，為求法雖投火坑亦不以為難）。
- 四地——無攝義（連「法愛」也轉滅了）。
- 五地——相續無差別義（得十種意樂的平等淨心）。
- 六地——無雜染無清淨義（知緣起法本無染、無淨）。
- 七地——種種法無差別義（知法無相，不行於契經等種種法相之中）。
- 八地——不增不減義（圓證無生法忍，於染淨諸法不見一法有增有減）。
- 八、九、十地——以「四自在所依義」攝：八地通達前二自在（無分別、淨土），九地通達智自在（圓得無礙解），十地通達業自在（隨意化作種種利樂有情之事）。
這一段的要義：十地的障，通通是「不染無明」——不是粗惑，而是覆著十法界義的微細所知障，地地各別斷除，所以說「障十地功德」而立為十障。這正是所知障在菩薩道上最細的所在，下接辯真實品（第三品）的十真實、辯修對治品（第四品）的能斷。
結頌：一切障收歸二障
最後第十七頌（[040]）是辯障品的結頌。前面從五障、九結、因障三十、覺分六度十地別障，把障相層層別開；本頌一把收攏，歸到兩種根本障——
已說諸煩惱，及諸所知障，許此二盡故，一切障解脫。
一切障，不出煩惱障（障解脫）與所知障（障一切智）這兩種。「許此二盡故，一切障解脫」——只要這兩種斷盡，一切障就都解脫了。其中：二乘只斷煩惱障，得解脫；菩薩雙斷二障，證大菩提。這就是辯障品所辯的「所斷之總」，正是下一品「能斷」的對照。
世親在結頌之下，又出一張「前障總義有十一種」的表，把全品的障用十一個「異門」（不同的稱呼角度）總攝一遍：廣大障（即具分）、狹小障（一分）、加行障（增盛）、至得障（平等）、殊勝障（取捨生死）、正加行障（九結）、因障（三十、十能作因）、入真實障（覺分）、無上淨障（十度）、此差別趣障（十地）、攝障（略二障）。前十攝盡全品諸別障，第十一「攝障」收歸二障，與結頌首尾相印。辯障品至此圓滿。
結：辯障品的一條線
把這十七頌連起來看，辯障品是一張由總到別、再由別歸總的「所斷」地圖：
先立總綱（五障，按種性分判）；再層層細開——煩惱障開為九結（配七遍知）、因障開為三十能障（配十善法、十能作因，且十善法自成一條菩薩道）、行位上的別障再開為覺分、六度、十地三套；最後收歸二障（煩惱、所知），並以「前障總義十一種」回攝全品。
由總入別、由粗入細、終歸二障——這就是辯障品：把「什麼遮住了實相、又該斷些什麼」講得清清楚楚，好讓下一品的「對治」，有確切的對象可下手。
The first chapter, "Characteristics," set out how things really are. This second chapter, "Obscurations," asks the practical sequel: if reality is so, then what is it that veils it — keeping us from seeing it and from realizing it? The answer is "obscuration." From start to finish this chapter is a catalogue of what is to be severed — listing every veil, from the general to the particular, from the coarse to the subtle, and finally gathering them back into two root obscurations. It is the exact counterpart of the next chapter, "Cultivating the Antidotes" (which treats the severing power).
The Madhyāntavibhāga is a treatise whose root verses were composed by the bodhisattva Maitreya and whose commentary (bhāṣya) was written by the bodhisattva Vasubandhu; Xuanzang's translation divides it into seven chapters. The first chapter treated the characteristics of reality; this chapter treats the obscurations that veil it.
First, what is an "obscuration" (āvaraṇa)? The whole chapter turns on the word, so Kuiji fixes its name by two senses:
- one, it covers the knowable and keeps wisdom from arising — it veils what ought to be known, so that wisdom cannot come up;
- two, it bars true nirvāṇa and keeps it from being realized — it stands before real nirvāṇa, so that one cannot reach it.
Whatever does these two things is an "obscuration." All this chapter does is identify these veils one by one — not to list names, but because once you have seen clearly what is to be severed, your practice has something to aim at.
1. The Overview: The Five Obscurations and the Two Lineages
The first verse ([024]) is the chapter's heading-stanza; it gives the overview first, gathering obscuration into five kinds, each matched to the lineage it obstructs (the practitioner's type of disposition — the bodhisattva lineage, the śrāvaka and other two-vehicle lineages).
Full-portion and partial; intensified and equal; the grasping-and-rejecting of saṃsāra — these are said to obscure the two lineages.
The five, one by one:
- Full-portion obscuration — "full-portion" means "both present at once": the afflictive obscuration and the cognitive obscuration together, obstructing specifically the dharmas of the bodhisattva lineage. (The bodhisattva seeks the non-duality of compassion and wisdom; these two obscurations obstruct compassion and wisdom separately, so nothing less than severing both will do.)
- Partial obscuration — "partial" means "only one side": the afflictive obscuration alone, obstructing the dharmas of the śrāvaka and other two-vehicle lineages. (The two vehicles seek only to sever the afflictions and end birth-and-death, so only this one portion obstructs them.)
- Intensified obscuration — when, among greed and the other afflictions, some one is especially inflamed (one coarse affliction predominating).
- Equal obscuration — when the afflictions operate evenly, in equal measure, all together (equal-portion conduct).
- The obscuration of grasping-and-rejecting saṃsāra — the dharma-clinging that grasps nirvāṇa and rejects saṃsāra: in a hurry to seize nirvāṇa and push saṃsāra away. It obstructs the non-abiding nirvāṇa the bodhisattva realizes (the great nirvāṇa that abides neither in saṃsāra nor in nirvāṇa).
The one phrase to remember here is Vasubandhu's "each as is fitting": the five do not obscure everyone uniformly across the board, but each meets the lineage it obstructs — the full-portion and grasping-rejecting obscurations obstruct the bodhisattva alone; the partial obstructs the two vehicles alone; the intensified and the equal obstruct across the board. The ancient masters (Kuiji) draw it finer: the first and fifth obstruct the bodhisattva only, the second the two vehicles only, the third and fourth all three vehicles. With this lineage-keyed overview set at the outset, the chapter can then unfold the particulars layer by layer.
2. First Particular: The Nine Faces of the Afflictive Obscuration — The Nine Fetters
The second and third verses ([025]–[026]) open the second part of the five obscurations, called the obscuration of right effort, whose content is the nine fetters. A "fetter" is a bond — the nine afflictions that bind one in birth-and-death: craving, aversion, conceit, ignorance, [wrong] views, clinging, doubt, envy, stinginess. These nine are the nine faces of the afflictive obscuration.
The nine characteristics of affliction are the nine fetters beginning with craving; the first two obstruct disgust and relinquishing, the other seven obstruct true seeing — obstructing [the full-knowledge of] the view-of-self, its basis, cessation, the path, the Jewels, gain-and-honor, and seclusion.
What the fetters obstruct splits two ways:
- The first two (craving, aversion) obstruct "disgust and relinquishing": the fetter of craving obstructs disgust — one cannot turn away from agreeable objects; the fetter of aversion obstructs relinquishing — one cannot let go of disagreeable objects.
- The remaining seven (conceit, ignorance, views, clinging, doubt, envy, stinginess) obstruct "true seeing" — that is, they obstruct, in order, the seven full-knowledges ("full-knowledge" = a thorough, all-round knowing of a given object).
Vasubandhu pairs the seven finely, in order:
- Conceit obstructs the full-knowledge of the false view-of-self — in cultivating direct realization, conceit keeps surging up, and so the view-of-self (taking the five aggregates for a self) is hard to sever.
- Ignorance obstructs the full-knowledge of the basis of the view-of-self — not understanding the "appropriating aggregates" (the contaminated five aggregates) on which the view-of-self rests, its root cannot be pulled out.
- [Wrong] views obstruct the full-knowledge of the truth of cessation — the view of self-existence and the view of extremes dread "cessation" (fearing annihilation), and wrong view denies "cessation" (denying there is nirvāṇa).
- Clinging obstructs the full-knowledge of the truth of the path — taking a non-path for the path, reckoning other dharmas purifying.
- Doubt obstructs the full-knowledge of the Three Jewels — doubting their qualities, unwilling to accept them in faith.
- Envy obstructs the full-knowledge regarding gain and honor — not seeing the faults in gain and honor, and so being snared by them.
- Stinginess obstructs the full-knowledge of seclusion — attached to the requisites of life, so the wisdom of "seclusion" (few wants, contentment, the power to let go) is veiled.
The point: the nine fetters are no arbitrary string but are sorted by the order of practice — first "disgust and relinquishing" counter the first two (craving, aversion); then the seven full-knowledges remove the other seven in order. The characteristics of the afflictive obscuration at the stage of "right effort" thus fall into clear sequence.
3. Second Particular: The Causal Obscuration — What the Growth of the Good Lacks
The next six-and-a-half verses ([027]–[033]) treat the causal obscuration, the most finely analyzed part of the chapter. What it obstructs is no longer "the defilement of the afflictions" (as the nine fetters were), but what is "lacking or inverted" in the bodhisattva's growth in good dharmas — conditions that should be present are missing, practices that should be straight have gone crooked.
Its structure: first five verses ([027]–[031]) list thirty obstructors; then two verses ([032]–[033]) list the ten good dharmas these obstruct, concluding "each good dharma has three obscurations."
The thirty obstructors paired with the ten good dharmas
The ten obstructed good dharmas are: the good, awakening, embracing (arousing bodhicitta), having-wisdom (the bodhisattva-nature), non-distraction, non-obscuration (the nature-obscuration severed), dedication, fearlessness, non-stinginess, mastery. Each has three obscurations, six per verse, six × five = thirty, paired in order (in brief):
- the good — no application, misplaced application, unreasoned application.
- awakening — not generating good, not arousing right reflection, the provisions incomplete.
- embracing (bodhicitta) — lacking lineage, lacking a good friend, extreme weariness.
- having-wisdom (the bodhisattva-nature) — lacking right practice, dwelling with "the base" (the dull-foolish), dwelling with "the evil" (those who delight in injuring others).
- non-distraction — inverted coarseness, some one obscuration not yet exhausted, the liberation-ripening wisdom not yet ripe.
- non-obscuration — innate coarseness, indolence, heedlessness.
- dedication — attachment to existence, attachment to goods, lowliness of mind.
- fearlessness — not trusting the worthy, no firm conviction in the dharma, construing by the letter (the surface words, missing the deep sense).
- non-stinginess — not honoring the true dharma, honoring reputation-and-gain instead, no compassion for beings.
- mastery — too little learning, scant learning, not cultivating superior concentration.
The ten efficient causes: the obscuration "bars the cause"
Vasubandhu goes a level deeper, using the ten efficient causes to state the obscuration's substance. Each of the ten good dharmas comes to be only through one "efficient cause" (the key condition that brings it about) — as eye-consciousness depends on the eye-faculty for its "arising," or nirvāṇa on the noble path for its "attainment"; and the obscuration is precisely what bars that cause. The ten pair with their causes: good — arising · awakening — abiding · embracing — upholding · having-wisdom — illuminating · non-distraction — transforming · non-obscuration — separating · dedication — turning · fearlessness — convincing · non-stinginess — disclosing · mastery — attaining.
The sequence of the ten good dharmas is one bodhisattva path
The deepest point here is Vasubandhu's "sequence of the ten meanings" — the ten are no jumble but one line of the bodhisattva path: wishing to realize awakening, first generate good roots; sustained by good roots, come to abide in awakening; to grow them, arouse the thought of awakening (embracing), which is the support of the bodhisattva-nature (having-wisdom); having aroused it, sever distortion and give rise to non-distraction; non-distraction on the Path of Seeing, so on the Path of Cultivation sever all obscuration (non-obscuration); having severed it, hold the good roots and dedicate them; sustained by dedication, be fearless before the profound and vast dharma; fearless, see its excellent qualities and expound it to others (non-stinginess); sustained by merit, swiftly realize awakening and attain mastery over all dharmas.
So the thirty obscurations are no scattered thirty pits, but bar this single line station by station. The point in a sentence: the obscuration lies not in "afflictive defilement" but in "lacking conditions, inverted practice," so its cure lies in "supplying conditions, straight practice." The chapter moves from the general (the five) into the particular (the nine fetters, the causal obscuration), analyzing the veils ever more finely — precisely to lay the ground for the next chapter, "Cultivating the Antidotes."
4. Third Particular (i): The Limbs of Awakening — The Thirty-Seven
From the eleventh verse ([034]), the analysis turns to stages of practice — for each concrete set of practices the bodhisattva cultivates, it states a distinct obscuration. The first is the limbs of awakening, the thirty-seven limbs (the thirty-seven aids toward awakening), in seven sets, each with one obscuration.
Unskilled in the matters; indolence; the samādhi deficient in two; not planting; feebleness; the fault of [faulty] seeing and of coarseness.
The seven sets, in order:
- four foundations of mindfulness — "unskilled in the matters": unskilled in the things observed (body, feeling, mind, dharmas).
- four right exertions — "indolence": indolence obstructs strenuous effort.
- four bases of supernormal power — "samādhi deficient in two": the concentration falls short in two respects (deficient in one of aspiration-effort-mind-investigation; deficient in one of the eight abandoning-practices).
- five faculties — "not planting": not having planted the full, liberation-conducive superior roots of good.
- five powers — "feebleness": the five faculties, mixed with obscuration, are weak.
- seven limbs of awakening — "the fault of [faulty] seeing": this is disclosed on the Path of Seeing.
- eight limbs of the noble path — "the fault of coarseness": this is disclosed on the Path of Cultivation.
The point: the obscuration of the limbs is no obscuration-substance apart, but the "mixing-in, the lacking" of each set's own cultivation — the foundations lack skill, right exertion is mixed with indolence, the bases lack a concentration-factor … down to the path-limbs mixed with coarseness. And their stage-order is clear (faculties and powers in the application stage — heat, summit, forbearance, supreme-mundane; the awakening-limbs in Seeing; the path-limbs in Cultivation), displaying that the limbs of awakening are themselves a path-sequence.
5. Third Particular (ii): The Six Perfections — The Ten Pāramitās
The twelfth and thirteenth verses ([035]–[036]) treat the distinct obscurations of the six perfections (unfolded as ten pāramitās). Here Vasubandhu uses a special device: what the verse names is the obscuration of the fruit attained by the ten perfections, and by "obstructing their fruit" it reveals in reverse the obscuration of the perfections themselves. (The masters note: this is a tatpuruṣa reading, not karmadhāraya — the nature of the perfection is not itself the obscuration; "obscuration" means obstructing its fruit.)
Obstructing wealth, good destinies, not forsaking beings, decreasing-faults-and-increasing-merits, bringing-to-enter, liberation; obstructing the inexhaustibility and uninterruptedness of giving and the rest, the settling of deeds done, and the ripening of the enjoyed dharma.
The ten perfections, each with its obstructed fruit (obscuration-substance noted, per Kuiji):
- giving — obstructs "wealth-and-mastery" (substance: stinginess).
- discipline — "good destinies" (breaking precepts).
- forbearance — "not forsaking beings" (anger-and-harm).
- vigor — "decreasing faults, increasing merits" (indolence).
- meditation — "bringing those-to-be-trained to enter the dharma" (distraction).
- wisdom — "liberation" (delusion).
- skillful means — "the inexhaustibility of giving and the rest" (delusion; by skillful means one dedicates to awakening, making giving inexhaustible).
- vow — "the uninterrupted continuance of good through all births" (absence of vow; the great vow embraces what accords with the good).
- power — "the settling of deeds done" (weakness of power; crucially, the perfection of power subdues obscuration — it is not subdued by it; the masters here expressly correct the old translation's "because the power of cultivation is weak it cannot subdue" as "gravely mistaken").
- knowledge — "the ripening of the dharma enjoyed by self and others" (not awakening to the meaning according to the letter heard; not discerning the sense for oneself).
The point: the first six perfections are the root of self-practice; the latter four (skillful means, vow, power, knowledge) are differentiations of wisdom that support the first six, making them inexhaustible, uninterrupted, settled, and ripening. So the perfections' fruit-obscurations display the completeness of bodhisattva practice.
6. Third Particular (iii): The Ten Stages — The Subtlest Cognitive Obscuration
The fourteenth through sixteenth verses ([037]–[039]) treat the distinct obscurations of the ten stages, the subtlest part of the chapter's analysis. On the ten stages, each stage realizes one "meaning of the dharma-realm" (one facet of suchness); and its obscuration is "undefiled ignorance" — a not-knowing without defilement. Crucially: this is not the "defilement" of the afflictions (the coarse afflictive obscuration is by now subdued), but the subtlest not-knowing of the cognitive obscuration, covering those ten meanings of the dharma-realm, severed stage by stage.
All-pervadingness, the supreme, the supreme outflow, non-appropriation, the non-difference of the continuum, the absence of defilement-and-purity, the non-difference of the manifold, neither increase nor decrease, and [the meaning of] the support of the four masteries. Within these ten dharma-realms there is undefiled ignorance, obscuring the qualities of the ten stages; hence the ten obscurations are stated.
The dharma-realm-meaning realized on each stage (mode of penetration noted):
- 1st — all-pervadingness (realizes the dharma-nature of the equality of self and others).
- 2nd — the supreme (cultivates all practices in accord with the common emergence).
- 3rd — the supreme outflow (knows the dharma heard to be the supreme outflow of the pure dharma-realm; to seek it, would cast oneself even into a fire-pit and not reckon it hard).
- 4th — non-appropriation (even the love-of-dharma is extinguished).
- 5th — the non-difference of the continuum (attains the pure mind of the ten equal intentions).
- 6th — the absence of defilement-and-purity (knows dependently-arisen dharmas to be neither defiled nor pure).
- 7th — the non-difference of the manifold dharmas (knows dharmas to be signless, not operating within the manifold dharma-characteristics of the sūtras and the rest).
- 8th — neither increase nor decrease (fully realizes the forbearance of the non-arising of dharmas; sees no dharma increase or decrease among defiled and pure).
- 8th · 9th · 10th — subsumed under the support of the four masteries: the 8th penetrates the first two (non-discrimination, pure-land), the 9th the mastery of knowledge (the unobstructed discernments), the 10th the mastery of activity (creating at will deeds that benefit and gladden beings).
The point: the obscuration of the ten stages is throughout "undefiled ignorance" — not coarse affliction, but the subtle cognitive obscuration covering the ten meanings of the dharma-realm, severed stage by stage; hence "obscuring the qualities of the ten stages" is set up as the ten obscurations. This is the cognitive obscuration at its subtlest along the bodhisattva path, leading into the Reality chapter (chapter 3) and the severance of the Antidotes chapter (chapter 4).
The Concluding Verse: All Obscuration Gathered into Two
The seventeenth verse ([040]) is the chapter's concluding verse. Having set out the veils layer by layer — the five, the nine fetters, the thirty of the causal obscuration, the distinct obscurations of the limbs, perfections, and stages — this verse gathers them all into two root obscurations:
Now that the afflictions and the cognitive obscurations have been stated — granting that these two are exhausted, one is liberated from all obscuration.
No obscuration falls outside these two: the afflictive obscuration (obstructing liberation) and the cognitive obscuration (obstructing omniscience). "Granting that these two are exhausted, one is liberated from all obscuration." Within this: the two vehicles sever only the afflictive obscuration and gain liberation; the bodhisattva severs both and realizes great awakening. This is the sum of what is to be severed that the chapter sets out — the exact counterpart of the next chapter's "severing power."
Beneath the verse, Vasubandhu sets out a table of the eleven summary-meanings of the foregoing obscurations, subsuming the whole chapter under eleven "synonyms" (angles of naming): the vast (= full-portion), the narrow (partial), the application (intensified), the attainment (equal), the special (grasping-rejecting), the right-effort (nine fetters), the causal (the thirty, the ten efficient causes), the obscuration-to-entering-reality (limbs of awakening), the obscuration-to-the-unsurpassed-purity (the perfections), the obscuration-to-this-differentiated-course (the ten stages), the subsuming (the two obscurations in brief). The first ten subsume all the chapter's particular veils; the eleventh, "the subsuming," gathers them back into the two — mirroring the concluding verse head to tail. With this the Obscurations chapter is complete.
In Sum: The Line of the Obscurations Chapter
Read whole, these seventeen verses are a map of "what is to be severed," from the general to the particular and back to the general:
First the overview (the five, keyed to lineage); then particular by particular — the afflictive obscuration unfolds into the nine fetters (paired with the seven full-knowledges); the causal obscuration unfolds into thirty obstructors (paired with ten good dharmas and ten efficient causes, the ten dharmas themselves a bodhisattva path); the obscurations of practice unfold into three sets — the limbs of awakening, the perfections, the ten stages; finally the return to the two obscurations (afflictive, cognitive), with the "eleven summary-meanings" re-subsuming the whole.
From the general into the particular, from the coarse into the subtle, ending in the two obscurations — this is the Obscurations chapter: it makes plain what veils reality, and what is to be severed, so that the next chapter's "antidotes" have a definite object to work upon.
考據Apparatus
辯障品共 17 偈（[024]–[040]）全；依窺基辯障品五段科判（五障·九結·因障·覺分六度十地別障·結歸二障）依類分段，段內逐偈深釋。
科判定位（窺基《述記》T1835·卷上）
本品 genus 段聚偈所依之古德科判——窺基《辯中邊論述記》(T44n1835) 之科文，逐字錄並對位玄奘頌。〔科判＝詮釋史座標·顯既有段結構之古德權威·非新立義。〕
品大文三段：[0009c20]「此一品中大有三。初結前起後以發論端。二頌曰下依宗正釋。三前障總義下總結上義。」
正釋十七頌→五段（窺基本判）：[0009c23]「此即第二當宗正釋。此一品中合十七頌。」末段 [0009c23]「次有六頌半明因障。約十能作因以辯障體。次有六頌半明覺分六度十地別障。後有一頌結歸二障。」
別障三分：[0012c22]「自下六頌別明三障。復分為三。初一頌明菩提分法障。次有二頌明度障。後有三頌明十地障。」
| 窺基科判 | 頌數 | 玄奘頌 | genus 段 |
|---|---|---|---|
| 具分等五障 | 1 | [024] | 五障 |
| 正加行障（九結） | 2 | [025]–[026] | 煩惱障九相 |
| 因障·三十能障 | 6½ | [027]–[033] | 三十能障／因障收尾 |
| 覺分別障 | 1 | [034] | 覺分別障 |
| 六度別障 | 2 | [035]–[036] | 六度別障 |
| 十地別障 | 3 | [037]–[039] | 十地別障 |
| 結歸二障 | 1 | [040] | 辯障品結頌 |
〔窺基本判「十七頌→五段」（文義合明·段次為論），與論末「十一義」總結（以義段分）二套並行；窺基明言 [0015b11]「不可以此為十一障判上文也」（此＝十一義）。genus 段從五段 spine。〕
偈 [024] · 五障 — 障菩薩·聲聞二種性
校本錨 · T1601 [p0478a25] 頌 · T1600 [p0466b25 頌 / p0466b27 論曰] 世親釋 · T1599 [p0453b09 障品首頌] 真諦 · T1835 [p0009c17–0010b02 述曰] 窺基述記
具分及一分，增盛與平等， 於生死取捨，說障二種性。
深入三門
論諍 / 義理脈絡（樞紐：品轉）
辯相品辯「空性之相」既竟，辯障品轉辯「障」——覆所知境令智不生、礙真涅槃令不得證，由此二義立「障」名（窺基）。本頌為障品標頌，舉五障，配二種種性（菩薩／聲聞等）：
- 具分障——煩惱障與所知障俱，於菩薩種性法中具為障（悲智二行各別障）。
- 一分障——唯煩惱障，障聲聞等種性法。
- 增盛障——即彼貪等行（隨一麁煩惱增盛）。
- 平等障——即彼等分行（諸惑等分而行）。
- 於生死取捨障——取涅槃、捨生死之法執，能障菩薩種性所得無住涅槃。
要義：障非泛言，乃就所障種性而別——菩薩求悲智不二、住無住涅槃，故具分與取捨二障獨礙之；二乘唯斷煩惱障，故一分障獨礙之；增盛、平等則通障。下偈（[025]起）逐層開九結等障相。
世親釋要
論曰：具分障者，謂煩惱障及所知障，於諸菩薩種性法中具為障故。一分障者，謂煩惱障，障聲聞等種性法故。增盛障者，謂即彼貪等行。平等障者，謂即彼等分行。取捨生死，能障菩薩種性所得無住涅槃，名於生死有取捨障。如是五障隨其所應，說障菩薩及聲聞等二種種性。
世親以「種性所障」定五障之別：具分（二障俱）唯就菩薩、一分（唯煩惱障）唯就二乘；增盛（貪等增）、平等（等分行）就煩惱之相；取捨生死（法執礙無住涅槃）唯就菩薩。末句「隨其所應」明五障非平頭通障，乃隨種性各當其障。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0009c17–0010b02）：
- 品科：辯障品十七頌分五段——「初一頌明具分等五障（本頌）；次二頌明正加行障，即九結（[025]–[026]）；次六頌半明因障（約十能作因辯障體）；次六頌半明覺分六度十地別障；後一頌結歸二障。」
- 本頌科：上三句出五障體，下一句出所障人。
- 舊譯對勘：「舊論初言遍、後言一方」「舊論初言重」——即真諦「遍／一方／重」對玄奘「具分／一分／增盛」（見〈譯名〉）。
- 三乘配釋（「隨其所應」之釋）：第一具分、第五取捨唯障菩薩；第二一分唯障二乘；第三增盛、第四平等雙障三乘。
- 取捨障屬法執，礙無住涅槃——窺基注「如《成唯識論》第十」。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0453b09 障品首頌 (c. 557–569) | 頌「遍及一方重，平等及取捨，今說二種障。」釋以「遍障（煩惱障及一切智障·為菩薩性二障圓滿）·一方障（煩惱障·為聲聞性）·重障（隨一麁煩惱）·平等障（平等諸行隨一）·取捨障（障無住處涅槃）」配「二種人（菩薩性／聲聞等性）」。譯名對讀：真諦「遍／一方／重／平等／取捨」＝玄奘「具分／一分／增盛／平等／取捨」；真諦「一切智障」＝玄奘「所知障」。窺基明引此舊論（「舊論初言遍後言一方」「舊論初言重」）。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478a25 (661) · 釋 (T31n1600 p0466b25) | 「具分及一分，增盛與平等，於生死取捨，說障二種性。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 煩惱·隨煩惱（煩惱障）／法執→所知障 | 二障·轉依（捨二障所顯） | — | 本頌（五障·障二種性） |
二障（煩惱障·所知障）一名見《大乘百法明門論》心所法 煩惱·隨煩惱；本論以「具分／一分」分二障之具闕，配菩薩／二乘種性，與唯識「轉依捨二障」相貫。「無住涅槃」一義，俟《成唯識論》（集大成之論）詳。
互見:
- 《大乘百法明門論》煩惱·隨煩惱（煩惱障之數）· [025]–[026]（九結·煩惱障九相，本頌「障」之逐層開）· [002]（虛妄分別，所障所治之本）。
- 所本：《大乘阿毘達磨雜集論》（對法）·《瑜伽師地論》（二障·種性）。
偈 [025]–[026] · 煩惱障九相 — 九結·七遍知（初二障厭捨·餘七障真見）
校本錨 · T1601 [p0478a27 / p0478a29] 頌 · T1600 [p0466c05 頌 / p0466c09 論曰] 世親釋 · T1599 [p0453b17 障品·九結] 真諦 · T1835 [p0010b03–0010c11 述曰] 窺基述記
九種煩惱相，謂愛等九結， 初二障厭捨，餘七障真見， 謂能障身見，彼事滅道寶， 利養恭敬等，遠離遍知故。
深入三門
論諍 / 義理脈絡
承五障（[024]）之第二段——正加行障，即九結（愛·恚·慢·無明·見·取·疑·嫉·慳）。九結是煩惱障之九相；其所障，初二與餘七分途：
- 初二（愛·恚）障厭·捨：愛結障厭（於順境不能厭離）·恚結障捨（於違境不能棄捨）。
- 餘七（慢·無明·見·取·疑·嫉·慳）障真見——於七遍知如次而障：
| 結 | 所障遍知 | 何以為障 |
|---|---|---|
| 慢 | 偽身見遍知 | 修現觀時我慢間起，身見由此難斷 |
| 無明 | 身見事遍知 | 不知諸取蘊（有漏五蘊為身見事）故 |
| 見 | 滅諦遍知 | 薩迦耶·邊執見怖畏滅、邪見謗滅故 |
| 取 | 道諦遍知 | 取餘法為淨（非道計道）故 |
| 疑 | 三寶遍知 | 不信受三寶功德故 |
| 嫉 | 利養恭敬等遍知 | 不見彼（利養恭敬）過失故 |
| 慳 | 遠離遍知 | 貪著資生具故 |
要義：九結非平列，乃配遍知次第而辨其障——厭捨二行先治愛恚，真見七遍知次第除餘七，正加行之障相由此井然。
世親釋要
論曰：煩惱障相略有九種，謂愛等九種結。愛結障厭，由此於順境不能厭離故。恚結障捨，由此於違境不能棄捨故。餘七結障真見，於七遍知如次障故。謂慢結能障偽身見遍知，修現觀時有間無間我慢現起，由此勢力彼不斷故。無明結能障身見事遍知，由此不知諸取蘊故。見結能障滅諦遍知，由薩迦耶及邊執見怖畏滅故，由邪見謗滅故。取結能障道諦遍知，取餘法為淨故。疑結能障三寶遍知，由此不信受三寶功德故。嫉結能障利養恭敬等遍知，由此不見彼過失故。慳結能障遠離遍知，由此貪著資生具故。
世親以「九結／七遍知」對配立障：愛恚二結障厭捨（順違境之取著），餘七結如次障七遍知。其釋緊扣修現觀——慢障身見遍知（我慢令身見難斷）、無明障身見事遍知（不了取蘊）……至慳障遠離遍知（著資生具），逐結指其所覆之智。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0010b03–0010c11）：
- 段科：第二段明正加行九結障；二頌中初二句顯障數·指障體，餘六句說所障。
- 九結唯煩惱障：「此中雖實亦有所知障，煩惱麁略不說彼」；九結如《大乘阿毘達磨雜集論》（對法）第六末說。
- 偽身見：我慢為身見苗，故言「偽身見」——修定時謂待勝法便有我慢間起、自恃陵他，由此身見難斷（注「如《成唯識論》第六疏會」）。
- 彼事：有漏五蘊能生身見，故名「彼事」（身見事＝所依取蘊）。
- 見結／取結：三見（薩迦耶·邊執·邪見）名見結；二取（戒禁取·見取）名取結，緣戒及見等、取餘法為淨。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0453b17 障品·九結 (c. 557–569) | 頌（句偈與長行相間）「九種諸惑結，此中說煩惱障」「厭離及除捨，實見……及身見，身見所依法，滅道三寶障，利養恭敬等，輕財知止足」。釋之九結配障與玄奘全同：愛欲結→障厭離、心堅礙（恚）→障除捨、我慢→障滅身見、無明→障遠離身見依處（取陰）、見結→障滅諦、取結→障道諦、疑結→障三寶、嫉妬→障利養恭敬、慳悋→障輕財知足。譯名對讀：真諦「輕財知止足」＝玄奘「遠離」（遠離遍知）；真諦「身見所依法」＝玄奘「身見彼事」。真諦此處偈句分合與玄奘有異。 玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478a27–b01 (661) · 釋 (T31n1600 p0466c05) | 「九種煩惱相，謂愛等九結，初二障厭捨，餘七障真見，謂能障身見，彼事滅道寶，利養恭敬等，遠離遍知故。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 六根本煩惱（貪瞋慢無明疑·惡見）＋隨煩惱（嫉·慳） | 煩惱·隨煩惱（三十頌 偈十二起） | — | 本段（九結·七遍知） |
九結＝《大乘百法明門論》六根本煩惱（貪〔愛〕·瞋〔恚〕·慢·無明·疑·惡見）開為愛恚慢無明見取疑，再加隨煩惱嫉·慳，共九。本段以「結」之障厭捨·障真見，明煩惱障於正加行之相；與百法之煩惱數、三十頌之煩惱心所相發。
互見:
- 《大乘百法明門論》六根本煩惱·隨煩惱（九結之數）· [024]（五障·正加行障之所承）· [027]起（因障·十能作因，本段之所導）。
偈 [027]–[031] · 因障·三十能障 — 善等十法各三障（十能作因辯障體）
校本錨 · T1601 [p0478b02 / b04 / b06 / b08 / b10] 頌 · T1600 [p0466c22 頌 / p0467a10 論曰（配釋）/ p0467a27 論曰（十能作因）] 世親釋 · T1599 [p0453c13 障品·因障] 真諦 · T1835 [p0010c12–0012b04 述曰] 窺基述記
無加行非處，不如理不生， 不起正思惟，資糧未圓滿； 闕種性善友，心極疲厭性， 及闕於正行，鄙惡者同居； 倒麁重三餘，般若未成就， 及本性麁重，懈怠放逸性； 著有著資財，及心性下劣， 不信無勝解，如言而取義； 輕法重名利，於有情無悲， 匱聞及少聞，不修治妙定。
深入三門
論諍 / 義理脈絡
因障段（窺基判障品第三段·六頌半 [027]–[033 前半]）。本五頌即窺基「初五頌烈能障名」——羅列三十能障。此三十障異於前段煩惱障（[025]–[026]）：非「惑之染」，乃菩薩行善法生長之所闕、所倒（無加行、闕善友、般若未熟、懈怠放逸……）。其配善等十法（所障，見 [032]），每法各三障，五頌六障、六×五＝三十，次第相配：
| 善等十法（所障） | 三障（頌語·[027]–[031]） |
|---|---|
| ① 善 | 無加行 · 非處加行 · 不如理加行 |
| ② 菩提 | 不生善 · 不起正思惟 · 資糧未圓滿 |
| ③ 攝受（發菩提心） | 闕種性 · 闕善友 · 心極疲厭 |
| ④ 有慧（菩薩體性） | 闕正行 · 鄙者共住 · 惡者共住 |
| ⑤ 無亂 | 顛倒麁重 · 煩惱等三障隨一有餘 · 解脫慧未成熟 |
| ⑥ 無障（性障斷滅） | 俱生（本性）麁重 · 懈怠 · 放逸 |
| ⑦ 迴向 | 貪著諸有 · 貪著資財 · 心下劣 |
| ⑧ 不怖 | 不信重（補特伽羅）· 於法無勝解 · 如言取義 |
| ⑨ 不慳 | 不尊重正法 · 尊重名利恭敬 · 於有情無悲愍 |
| ⑩ 自在 | 匱聞 · 少聞 · 不修治勝定 |
深一層——世親復以「十能作因」明障體（T1600 p0467a27）：善等十法各待一「能作因」方成（如眼識待眼根之「生起」、涅槃待聖道之「至得」），障即礙其因。十法與十能作因如次相配：善—生起 · 菩提—安住 · 攝受—任持 · 有慧—照了 · 無亂—變壞 · 無障—分離 · 迴向—轉變 · 不怖—信解 · 不慳—顯了 · 自在—至得。
要義：障不在「惑染」而在「闕緣、倒行」，故其治在「具緣、正行」——辯障品由總（五障）入別（九結·因障），障相愈析愈密，正為辯修對治品張本。
世親釋要
論曰：善有三障，一無加行，二非處加行，三不如理加行。菩提有三障，一不生善法，二不起正思惟，三資糧未圓滿。發菩提心名為攝受，此有三障，一闕種性、二闕善友、三心極疲厭性。有慧者，謂菩薩，於了此性有三種障，一闕正行、二鄙者共住、三惡者共住。此中鄙者，謂愚癡類，樂毀壞他名為惡者。無亂有三障，一顛倒麁重、二煩惱等三障中隨一有餘性、三能成熟解脫慧未成熟。性障斷滅名無障，此有三障，一俱生麁重、二懈怠性、三放逸性。迴向有三障，令心向餘不向無上正等菩提，一貪著諸有、二貪著資財、三心下劣性。不怖有三障，一不信重補特伽羅、二於法無勝解、三如言而思義。不慳有三障，一不尊重正法、二尊重名譽利養恭敬、三於諸有情心無悲愍。自在有三障令不得自在，一匱聞生長能感匱法業故、二少聞、三不修治勝三摩地。
此 論曰（T1600 p0467a10）形配於 [033]「各有前三障」頌下，然所配即本五頌之三十障——逐配善等十法各三，故為 [027]–[031] 之的解。世親更出「十能作因」（p0467a27），明善等十法各依一能作因而立，障即礙其因（十法↔十因如〈論諍〉表）。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0010c12–0012b04）：
- 因障三大段科：①「初五頌烈能障名（三十障·本段）、一頌烈所障名（善等十·[032]）、後半頌屬能所障（[033]）」；②「復次如是諸障……」約十能作因辯障體；③「所障十法次第義」明三乘通局、位次先後。
- 十能作因：名同《大乘阿毘達磨雜集論》第四〔對法〕之十因，「而義望異，然此能作皆增上緣」——同名異義，皆攝為增上緣。
- 能作十種頌（「能作有十種，謂生、住、持、照……」）：窺基謂雜集論說十能作而不出頌，此頌「或引餘文、或天親〔世親〕自說，舊論之都無二頌」。
- 舊譯脫文：「所障十法次第」一段，「舊論〔真諦〕脫此以下次第之文，今勘多梵本悉皆具有」——窺基據多梵本勘出真諦本之缺。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0453c13–0454b11 障品·因障 (c. 557–569) | 真諦亦五頌烈障「不行非處所，所行不如理，不生不思量，資糧不具足……不敬法重利，於眾生無悲，聞災及少聞，三昧資糧減」；十善法「善菩提攝取，有智無迷……自在善等十」；十因「生·住·持·明了·變異·相離·迴轉·必比·令信·至得」。譯名對讀：真諦「明了因」＝玄奘「照了能作」·真諦「必比因」（烟比火）＝玄奘「信解能作」·真諦「令信因」（因成宗）＝玄奘「顯了能作」。窺基明指真諦舊論脫「所障十法次第」一段（今勘多梵本具有）。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478b02–b11 (661) · 釋 (T31n1600 p0466c22) | 「無加行非處……匱聞及少聞，不修治妙定。」（五頌三十障）底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善十一·煩惱·隨煩惱（所障善法／能障惑） | 善·煩惱心所 | — | 本段（因障·三十能障·十能作因） |
所障「善·有慧·無亂·無障」等，即《大乘百法明門論》信進念定慧等善心所之成就；能障三十，多即百法之煩惱·隨煩惱·不定（懈怠·放逸·散亂）之現行。十能作因之所本見《瑜伽師地論》《大乘阿毘達磨雜集論》（對法）。下「覺分·六度·十地別障」（[034]起）就行位更別其障。
底本校勘（源頌·底本從 T1601）:
- [029]：底本 T1601 作「般若未成就」；世親釋所引頌（T1600 p0466c26）作「未成熟」。底本字從 T1601。
- [030]：底本 T1601 作「如言而取義」；世親釋配釋文（T1600 p0467a23）作「如言而思義」。底本字從 T1601。
互見:
- [024]–[026]（五障·九結·煩惱障，本段之所承）· [032]–[033]（所障善等十法名·能所障屬，本段所詮之對境）· [034]起（覺分·六度·十地別障，本段之所導）·《大乘百法明門論》善心所·煩惱（所障善法·能障惑之數）。
偈 [032]–[033] · 因障收尾 — 善等十法名·十義次第·能所障屬
校本錨 · T1601 [p0478b12 / b14] 頌 · T1600 [p0467a05·c07 頌 / p0467b22 論曰（十義次第）] 世親釋 · T1599 [p0453c24 善等十法] 真諦 · T1835 [p0012b05–0012c19 述曰] 窺基述記
善菩提攝受，有慧無亂障， 迴向不怖慳，自在名善等。 如是善等十，各有前三障。 於覺分度地，有別障應知。
深入三門
論諍 / 義理脈絡
因障段之收。前五頌（[027]–[031]）烈三十能障，本二頌烈所障善等十法並結其配：
- [032] 烈十名：善 · 菩提 · 攝受（發菩提心）· 有慧（菩薩體性）· 無亂 · 無障（「無亂障」之「障」即無障，性障斷滅名無障）· 迴向 · 不怖 · 不慳 · 自在。
- [033] 結「各有前三障」（即 [027]–[031] 之三十，十法各三）；末句「於覺分度地有別障」過渡下文（覺分·六度·十地別障 [034]–[039]）。
要義在世親所明十義次第——十法非雜列，乃菩薩道一線：欲證菩提→先生善根→善根力持得安住菩提〔攝受發心〕→菩提心為菩薩性〔有慧〕所依→斷亂倒起無亂→見道無亂故修道斷障〔無障〕→既斷障持善根迴向→迴向力持於深廣法無怖→無怖故見勝功德、為他宣說〔不慳〕→功德力持疾證菩提、於一切法自在。此即三十障所障之十善法何以如是次第。
世親釋要
所障十法次第義者，謂有欲證無上菩提，於勝善根先應生起，勝善根力所任持故，必得安住無上菩提。為令善根得增長故，次應發起大菩提心，此菩提心與菩薩性為所依止。如是菩薩由已發起大菩提心及勝善根力所持故，斷諸亂倒起無亂倒。由見道中無亂倒故，次於修道斷一切障。既斷障已，持諸善根迴向無上正等菩提。由迴向力所任持故，於深廣法便無怖畏。既無怖畏，便於彼法見勝功德，能廣為他宣說開示。菩薩如是種種功德力所持故，疾證無上正等菩提，於一切法皆得自在，是名善等十義次第。
世親標「次第義」，明善等十法環環相生：善根→安住→發心→菩薩性→無亂→斷障→迴向→無怖→宣說→自在。故三十障非散障，乃逐站礙此一線。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0012b05–0012c19）：
- 此段釋「所障十法次第」，三乘通局、位次先後皆此中明。
- 舊譯脫文（要例）：窺基謂「舊論〔真諦〕脫此以下次第之文，今勘多梵本悉皆具有」——即此「十義次第」一段為真諦本所無，玄奘本據梵本具足。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0453c24 善等十法 (c. 557–569) | 真諦烈十善法「善菩提攝取，有智無迷……自在善等十」。譯名對讀：真諦「攝取」＝玄奘「攝受」·「有智」＝「有慧」·「無迷」＝「無亂」·「不嫉」＝「不慳」。惟「所障十法次第」一段，真諦本脫（窺基據多梵本勘出）——故玄奘此「十義次第」於漢傳獨賴玄奘本。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478b12–b15 (661) · 釋 (T31n1600 p0467a05·c07) | 「善菩提攝受……於覺分度地，有別障應知。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善心所（信進念定慧等·所障善法） | — | — | 本段（善等十法名·十義次第） |
善等十法之菩薩道次第（善根→發心→……→自在），與《攝大乘論》彼入因果分之菩薩行階次相發；所障「善·有慧·無亂」即《大乘百法明門論》善心所之成就。
互見:
- [027]–[031]（三十能障，本段所障十法之能障）· [034]起（覺分·六度·十地別障，本段「於覺分度地」之所導）·《大乘百法明門論》善心所（所障善法之數）·《攝大乘論》彼入因果分（菩薩行階次）。
偈 [034] · 覺分別障 — 三十七菩提分·七科各障
校本錨 · T1601 [p0478b16] 頌 · T1600 [p0467c10 頌 / p0467c12 論曰] 世親釋 · T1599 [p0454b14 助道品] 真諦 · T1835 [p0012c20–0013b06 述曰] 窺基述記
於事不善巧，懈怠、定減二， 不植羸劣性，見麁重過失。
深入三門
論諍 / 義理脈絡
覺分（三十七菩提分）別障——就菩提分七科，各說一障。所障是「修道之助」（覺分），故障亦隨七科之位（資糧·加行·見道·修道）而異：
| 菩提分七科 | 別障（頌語） | 障義（世親） |
|---|---|---|
| 四念住 | 於事不善巧 | 於諸事（身受心法）不善巧 |
| 四正斷（正勤） | 懈怠 | 懈怠障策勵 |
| 四神足 | 定減二 | 三摩地減二事（欲勤心觀隨減一·八斷行隨減一） |
| 五根 | 不植 | 不植圓滿順解脫分勝善根 |
| 五力 | 羸劣性 | 五根為障所雜，有羸劣性 |
| 七等覺支 | 見過失 | 見過失障（見道所顯） |
| 八聖道支 | 麁重過失 | 麁重過失障（修道所顯） |
要義：覺分障非別有障體，乃各科修分之「所雜、所闕」——念住闕善巧、正勤雜懈怠、神足闕定支……至道支雜麁重。其位次（根·力屬加行煗頂忍世第一，覺支見道，道支修道）井然，正顯菩提分之道次第。
世親釋要
論曰：於四念住有於諸事不善巧障。於四正斷有懈怠障。於四神足有三摩地減二事障，一於圓滿欲勤心觀隨減一故、二於修習八斷行中隨減一故。於五根有不植圓滿順解脫分勝善根障。於五力有羸劣性障，謂即五根由障所雜有羸劣性。於七等覺支有見過失障，此是見道所顯示故。於八聖道支有麁重過失障，此是修道所顯示故。
世親逐配七科各障，並以「見道／修道所顯」定覺支·道支之障位——覺支障「見過失」屬見道、道支障「麁重」屬修道，餘五科（念住·正斷·神足·根·力）屬加行前。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0012c20–0013b06）：
- 障體：念住障體即「於事不善巧（不淨等）」·正斷障體即懈怠·神足障體即定障（八斷行＝欲勤信安正念正知思捨，攝為加行〔欲勤信〕·攝受〔安〕·繼屬〔正念正知〕·對治〔思捨〕）·根障體即不信等·力障體同根·覺支「見為首故但說見障」·道支「煩惱所知障皆名麁重」。
- 位次：根在煗頂、力在忍·世第一；窺基判神足等在資糧位。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0454b14 助道品 (c. 557–569) | 真諦頌「處不明懈怠，三昧少二種，不種及羸弱，諸見麁惡過」。釋「念處者依處不明了為障·四正勤處懈怠·四如意足〔神足〕處禪定少二種·五根處不下〔不植〕解脫分善法種子·力處五根羸弱·覺分處諸見過失〔見道所顯〕·道分處麁惡過失〔修道所顯〕」。與玄奘七科全同；真諦「如意足」＝玄奘「神足」·「處不明」＝「於事不善巧」。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478b16 (661) · 釋 (T31n1600 p0467c10) | 「於事不善巧，懈怠、定減二，不植羸劣性，見麁重過失。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善心所·別境（念定慧）·根力 | — | — | 本頌（覺分別障·三十七菩提分） |
三十七菩提分之修詳於本論辯修對治品（[064]起）；此處唯明其障。念定慧等即《大乘百法明門論》別境·善心所。與「修」軸（六行門·定願等行門）之菩提分修習對讀。
互見:
- [032]–[033]（善等十法·「於覺分度地」之所開）· [035]–[036]（六度別障，下科）· 辯修對治品 [064]起（三十七菩提分之修，本頌之正面）。
- 所本：《大乘阿毘達磨雜集論》（對法）（八斷行·菩提分）。
偈 [035]–[036] · 六度別障 — 十波羅蜜多·果障顯自性障
校本錨 · T1601 [p0478b18 / b20] 頌 · T1600 [p0467c21 頌 / p0467c25 論曰] 世親釋 · T1599 [p0454b23 波羅蜜障] 真諦 · T1835 [p0013b07–0013c19 述曰] 窺基述記
障富貴、善趣、不捨諸有情、 於失德減增、令趣入、解脫， 障施等諸善、無盡亦無間、 所作善決定、受用法成熟。
深入三門
論諍 / 義理脈絡
六度（開為十波羅蜜多）別障。世親特明：此頌「說十種波羅蜜多所得果障，以顯十種波羅蜜多自性之障」——即以「障其果」反顯「障其度」（依士釋，非持業；度性非障）。十度↔果障：
| 波羅蜜多 | 所障果（頌語） | 障體（窺基） |
|---|---|---|
| ① 布施 | 富貴自在 | 慳 |
| ② 淨戒 | 善趣 | 犯戒 |
| ③ 安忍 | 不捨有情 | 瞋害 |
| ④ 精進 | 減過失·增功德 | 懈怠 |
| ⑤ 靜慮 | 令所化趣入法 | 散亂 |
| ⑥ 般若 | 解脫 | 愚癡 |
| ⑦ 方便善巧 | 施等善無窮盡（迴向菩提故） | 愚癡 |
| ⑧ 願 | 一切生中善無間轉（大願攝受順善生） | 無願 |
| ⑨ 力 | 所作善得決定（思擇·修習二力伏障，非彼伏） | 力弱 |
| ⑩ 智 | 自他受用法成熟（不如聞言而覺義） | 不如聞覺義 |
要義：前六度（[035]）為自行根本，後四度（方便·願·力·智，[036]）為般若之差別、令前六度無盡無間決定成熟——故十度果障，正顯菩薩行之圓備。
世親釋要
論曰：此說十種波羅蜜多所得果障，以顯十種波羅蜜多自性之障。謂於布施波羅蜜多說富貴自在障；於淨戒波羅蜜多說善趣障；於安忍波羅蜜多說不捨有情障；於精進波羅蜜多說減過失增功德障；於靜慮波羅蜜多說令所化趣入法障；於般若波羅蜜多說解脫障；於方便善巧波羅蜜多說施等善無窮盡障，由此迴向無上菩提，令施等善無窮盡故；於願波羅蜜多說一切生中善無間轉障，由大願力攝受能順善法生故；於力波羅蜜多說所作善得決定障，由思擇力及修習力能伏彼障，非彼伏故；於智波羅蜜多說自他受用法成熟障，不如聞言而覺義故。
世親以「果障顯自性障」——不直說度之障體，而說「障其度所得之果」（富貴·善趣……受用法成熟），以顯所障即彼度。後四度（方便·願·力·智）皆扶成前六、令無盡無間決定成熟，故並出之。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0013b07–0013c19）：
- 科：初頌（[035]）明六度果障·後頌（[036]）明後四度果障；「言之障者顯依士釋，非持業釋，性非障故」。
- 障體：施＝慳·戒＝犯戒·忍＝瞋害·精進＝懈怠·靜慮＝散亂·般若＝愚癡·方便＝愚癡（所障是智慧故）·願＝無大願攝·力＝（窺基糾舊論：力度能伏障非障所伏；「舊論云『修習力弱故不能折伏』……此文極錯」）·智＝不如聞言而覺義（自簡擇觀義）。
- 十度義廣見《瑜伽》七十八·《解深密》·《攝大乘論》第七·《成唯識論》第九。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0454b23 波羅蜜障 (c. 557–569) | 真諦頌「富貴及善道，不捨眾生障，增減功德失，令諸眾生入，解脫無盡量，令善無有間，所作常決定，同用令他熟」。釋用梵名音譯十度：檀（施）·尸羅（戒）·羼提（忍）·毘梨耶（精進）·禪（靜慮）·般若·漚惒拘舍羅（方便善巧）·波抳陀那（願）·波羅（力）·闍那（智）波羅蜜。配障與玄奘全同。惟力度，窺基指真諦「修習力弱故不能折伏」之文「極錯」（力度乃能伏障，非為障所伏）。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478b18–b21 (661) · 釋 (T31n1600 p0467c21) | 「障富貴、善趣……所作善決定、受用法成熟。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善心所（無貪·無瞋·精進·不放逸） | — | — | 本段（十波羅蜜多別障） |
十波羅蜜多之自性詳於《攝大乘論》彼入因果分；此處唯明其果障。施戒忍進定慧等行，與「行」軸六度修習對讀；後四度（方便·願·力·智）為般若差別。
互見:
- [034]（覺分別障，上科）· [037]–[039]（十地別障，下科）·《攝大乘論》彼入因果分（十波羅蜜多自性）· 辯修對治品（六度之修）。
偈 [037]–[039] · 十地別障 — 十法界義·四自在·不染無明
校本錨 · T1601 [p0478b22 / b24 / b26] 頌 · T1600 [p0468a10 頌 / p0468a16 論曰] 世親釋 · T1599 [p0454c13 十地次第障] 真諦 · T1835 [p0013c20–0014c04 述曰] 窺基述記
遍行與最勝，勝流及無攝， 相續無差別，無雜染清淨， 種種法無別，及不增不減， 并無分別等，四自在依義。 於斯十法界，有不染無明， 障十地功德，故說為十障。
深入三門
論諍 / 義理脈絡
十地別障。十地各證一法界義，其障即「不染無明」（不染汙無知——非煩惱之染，而是所知障攝之微細無知）。[037][038] 烈十法界義（後二地以「四自在所依義」攝），[039] 結「不染無明障十地功德，故說十障」：
| 地 | 所證法界義 | 通達相（世親） |
|---|---|---|
| 初 | 遍行義 | 證自他平等法性 |
| 二 | 最勝義 | 同出離·遍修治（勤修相應出離） |
| 三 | 勝流義 | 知所聞法是淨法界最勝等流（火坑投身求法不難） |
| 四 | 無攝義 | 法愛亦皆轉滅 |
| 五 | 相續無差別義 | 得十意樂平等淨心 |
| 六 | 無雜染無清淨義 | 知緣起法無染無淨 |
| 七 | 種種法無差別義 | 知法無相，不行契經等種種法相中 |
| 八 | 不增不減義 | 圓滿證無生法忍，染淨法不見增減 |
| 八·九·十 | 四自在所依義 | 八通達初二（無分別·淨土）自在·九通達智自在（無礙解）·十通達業自在（化作利樂有情） |
要義：十地障皆「不染無明」——非粗惑（煩惱障已伏），乃覆十法界義之微細所知障，地地別斷，故「障十地功德」立為十障。此即所知障於菩薩道之最細處，下接辯真實品（品三）之十真實·辯修對治品（品四）之斷。
世親釋要
論曰：於遍行等十法界中有不染無知障，十地功德如次建立為十地障。謂初地中所證法界名遍行義，由通達此，證得自他平等法性。第二地中所證法界名最勝義，由通達此，作是思惟：是故我今於同出離一切行相應遍修治，是為勤修相應出離。第三地中所證法界名勝流義，由通達此，知所聞法是淨法界最勝等流，為求此法，設有火坑量等三千大千世界，投身而取不以為難。第四地中所證法界名無攝義，由通達此，乃至法愛亦皆轉滅。第五地中所證法界名為相續無差別義，由通達此，得十意樂平等淨心。第六地中所證法界名無雜染無清淨義，由通達此，知緣起法無染無淨。第七地中所證法界名種種法無差別義，由通達此，知法無相，不行契經等種種法相中。第八地中所證法界名不增不減義，由通達此，圓滿證得無生法忍，於諸清淨雜染法中不見一法有增有減。有四自在：一無分別自在、二淨土自在、三智自在、四業自在。法界為此四種所依，名四自在所依止義。第八地中唯能通達初二自在所依止義。第九地中亦能通達智自在所依義，圓滿證得無礙解故。第十地中復能通達業自在所依義，隨欲化作種種利樂有情事故。
世親逐地配法界義：初地遍行（自他平等）→……→七地種種法無別（法無相）→八地不增不減（無生忍）。後二地以「四自在所依」攝：八地初二自在·九地智自在·十地業自在。十障皆「不染無知」覆此十義。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0013c20–0014c04）：
- 科：三頌中初二頌（[037][038]）明所障法界、第三頌（[039]）約十障結。障體「望於聲聞等故言不染無知」。
- 參證：窺基逐地引《無性攝論》《舊攝論》〔真諦攝論〕《十地經》《十地論》《佛地論》以明各地所斷無明（如三地「心遲苦無明」·四地「微細煩惱共生身見等無明」·六地「麁相行無明」·七地「微細相行無明」）。
- 舊論辨偽：窺基於三地·四地等屢標真諦攝論之釋「此皆人語增本論文」「此皆人語非本論文」——即真諦本攙入攝論文句、非《中邊》本論，窺基據之辨而不取。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0454c13 十地次第障 (c. 557–569) | 真諦頌「遍滿最勝義，勝流第一義〔無攝〕，無所繫屬義，身無差別義，無染清淨義，法門無異義，不減不增義，四自在依義；此法界無明，此染是十障，非十地扶助，諸地是對治」。配十地與玄奘全同；真諦「遍滿」＝玄奘「遍行」·「無所繫屬」＝「無攝」·「身無差別」＝「相續無差別」·「法門無異」＝「種種法無差別」。惟真諦逐地之釋多攙《攝論》文，窺基屢標「此皆人語非本論文」。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478b22–b27 (661) · 釋 (T31n1600 p0468a10) | 「遍行與最勝……障十地功德，故說為十障。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 無為·真如（十法界＝一真如之十義）／所知障 | 轉依·十地漸捨二麁重 | — | 本段（十地別障·不染無明） |
十地各證之「法界義」即一真如之十門；其障「不染無明」＝所知障之最細。十地修證詳於《攝大乘論》彼入因果分·《十地經》（華嚴）。與「入」「得」軸之地地轉依對讀。
互見:
- [035]–[036]（六度別障，上科）· [040]（結歸二障，本段不染無明＝所知障）·《攝大乘論》彼入因果分（十地·十勝相）·《十地經》（十地法界）。
偈 [040] · 辯障品結頌 — 二障攝盡·一切障解脫（障品總義十一種）
校本錨 · T1601 [p0478b28] 頌 · T1600 [p0468b12 頌 / p0468b14 論曰 / p0468b15 總義十一種] 世親釋 · T1599 [p0455a13 結頌 / p0455a16 障總義] 真諦 · T1835 [p0014c05 述曰] 窺基述記
已說諸煩惱，及諸所知障， 許此二盡故，一切障解脫。
深入三門
論諍 / 義理脈絡（樞紐：品結）
辯障品結頌。前自五障、九結、因障三十、覺分·六度·十地別障，障相層層別出；本頌收歸二障——一切障不出煩惱障（障解脫）與所知障（障一切智），「許此二盡故，一切障解脫」。二障盡＝二乘但盡煩惱障得解脫、菩薩雙盡二障證大菩提，此即辯障品所辯之所斷之總，正為辯修對治品（品四）之能斷張本。
世親復出前障總義十一種，將全品諸障攝入一表（障之異門總攝）：
| 總義 | 攝何障 |
|---|---|
| 一 廣大障 | 具分障 |
| 二 狹小障 | 一分障 |
| 三 加行障 | 增盛障 |
| 四 至得障 | 平等障 |
| 五 殊勝障 | 取捨生死障 |
| 六 正加行障 | 九煩惱障（九結） |
| 七 因障 | 於善等十能作障（三十障·十能作因） |
| 八 入真實障 | 覺分障 |
| 九 無上淨障 | 到彼岸障（十度） |
| 十 此差別趣障 | 十地障 |
| 十一 攝障 | 略二障（煩惱·所知） |
要義：十一總義即全品之綱目回環——前十攝五障·九結·因障·覺分·度·地諸別障，第十一「攝障」收歸二障，與本結頌相印。辯障品至此圓。
世親釋要
論曰：由此二種攝一切障故，許此盡時一切障解脫。前障總義有十一種：一廣大障，謂具分障。二狹小障，謂一分障。三加行障，謂增盛障。四至得障，謂平等障。五殊勝障，謂取捨生死障。六正加行障，謂九煩惱障。七因障，謂於善等十能作障。八入真實障，謂覺分障。九無上淨障，謂到彼岸障。十此差別趣障，謂十地障。十一攝障，謂略二障。
世親結曰：煩惱障·所知障二種攝一切障，二盡則一切障解脫。並以「前障總義有十一種」迴攝全品——前五（廣大·狹小·加行·至得·殊勝）即五障，六即九結，七即因障三十，八·九·十即覺分·度·地別障，十一即二障——全品障相一表盡攝。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0014c05 述曰）：
- 結歸二障——煩惱障障解脫（涅槃）、所知障障一切智（菩提）；二障盡即一切障解脫。窺基於品首已以「覆所知境令智不生·礙真涅槃令不得證」二義立障名（[024]），與此結頌首尾相印。
- 前障總義十一種，攝全品別障為一綱。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0455a13 結頌·障總義 (c. 557–569) | 真諦結頌「已說煩惱障，及一切智障，是攝一切障，盡彼得解脫」。真諦「一切智障」＝玄奘「所知障」。真諦亦出障總義（p0455a16）十一目（大障·小障·修行障·至得障·勝負取捨障·正行障〔九結〕·因障〔十因〕·入真實障〔助道〕·無上善障〔十度〕·勝負捨離障·十地障），末攝為二（解脫障·一切智障），與玄奘十一種大同小異。真諦本「中邊分別論障品第二竟」止此。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0478b28 (661) · 釋 (T31n1600 p0468b12) | 「已說諸煩惱，及諸所知障，許此二盡故，一切障解脫。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 煩惱·隨煩惱（煩惱障）／法執（所知障） | 轉依·捨二麁重證二勝果 | — | 本頌（二障攝盡·障品結） |
二障（煩惱障·所知障）一名見《大乘百法明門論》；「二障盡＝轉依（捨煩惱障證涅槃·捨所知障證菩提）」詳於《唯識三十論頌》轉依義與《成唯識論》（集大成之論）二障章。辯障品所辯之「所斷」，正為辯修對治品（品四）「能斷」之對。
互見:
- [024]（五障·品首立障二義，本頌之所結）· [025]–[039]（九結·因障·覺分度地諸別障，本頌「總義十一種」之所攝）· 辯修對治品（品三辯真實·品四辯修對治，本頌「二障」之能斷）·《大乘百法明門論》二障·《成唯識論》二障·轉依。
- 所本：《大乘阿毘達磨雜集論》《瑜伽師地論》（二障）。
The chapter covers [024]–[040] in eight genus sections.
Doctrinal Outline (Kuiji's 科判, T1835 · fasc. 上)
The ancient doctrinal outline (科判) underlying this chapter's genus-grouped verse sections — Kuiji's Madhyāntavibhāga Shuji (T44n1835), transcribed verbatim and aligned to Xuanzang's verses. 〔科判＝詮釋史座標·顯既有段結構之古德權威·非新立義。〕
Chapter's three-part division: [0009c20]「此一品中大有三。初結前起後以發論端。二頌曰下依宗正釋。三前障總義下總結上義。」
The main exposition — seventeen verses in five sections (Kuiji's own division): [0009c23]「此即第二當宗正釋。此一品中合十七頌。」 Closing portion [0009c23]「次有六頌半明因障。約十能作因以辯障體。次有六頌半明覺分六度十地別障。後有一頌結歸二障。」
The distinct-obscuration three-part division: [0012c22]「自下六頌別明三障。復分為三。初一頌明菩提分法障。次有二頌明度障。後有三頌明十地障。」
| Kuiji's 科判 node | Verses | Xuanzang verse | Genus segment |
|---|---|---|---|
| The five obscurations (the complete-part etc.) | 1 | [024] | The Five Obscurations |
| Obscuration of right effort (the nine fetters) | 2 | [025]–[026] | The Nine Characteristics of the Afflictive Obscuration |
| Causal obscuration · the thirty obstructors | 6½ | [027]–[033] | The Thirty Obstructors / Close of the Causal Obscuration |
| Distinct obscuration of the limbs of awakening | 1 | [034] | The Distinct Obscurations of the Limbs of Awakening |
| Distinct obscuration of the six perfections | 2 | [035]–[036] | The Distinct Obscurations of the Six Perfections |
| Distinct obscuration of the ten stages | 3 | [037]–[039] | The Distinct Obscurations of the Ten Stages |
| Concluding return to the two obscurations | 1 | [040] | Concluding Verse of the Obscurations Chapter |
〔Kuiji's own division ("seventeen verses → five sections," organized by combined text-and-meaning, the sectioning being doctrinal) runs in parallel with the chapter-end summary into "eleven meanings" (sectioned by meaning); Kuiji states explicitly [0015b11]「不可以此為十一障判上文也」 (this = the eleven meanings). The genus segments follow the five-section spine.〕
Verse [024] · The Five Obscurations — Obstructing the Bodhisattva & Śrāvaka Lineages
Source anchor · karika II.1 · T1601 [p0478a25] verse · T1600 [p0466b25 verse / p0466b27 comm.] bhāṣya · T1599 [p0453b09 chapter-opening verse] Paramārtha · T1835 [p0009c17–0010b02 述曰] Kuiji 述記
具分及一分，增盛與平等， 於生死取捨，說障二種性。
In Depth · The Three Gates
The Debate · Doctrinal context (the chapter pivot)
The Characteristics chapter, having distinguished the character of emptiness, is complete; the Obscurations chapter now turns to obscuration — that which covers the knowable so that wisdom does not arise, and bars true nirvāṇa so that it is not realized: by these two senses Kuiji fixes the name "obscuration." This verse is the chapter's heading-stanza, listing five obscurations matched to two lineages (bodhisattva / śrāvaka and the rest):
- Full-portion obscuration (具分) — the afflictive and the cognitive obscuration together, obstructing the dharmas of the bodhisattva lineage (compassion and wisdom each separately obstructed).
- Partial obscuration (一分) — the afflictive obscuration alone, obstructing the dharmas of the śrāvaka and other lineages.
- Intensified obscuration (增盛) — that very conduct of greed and the rest (some one coarse affliction predominating).
- Equal obscuration (平等) — that very equal-portion conduct (the afflictions operating in equal measure).
- The obscuration of grasping-and-rejecting saṃsāra (於生死取捨) — the dharma-clinging that grasps nirvāṇa and rejects saṃsāra, which can obstruct the non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa) attained by the bodhisattva lineage.
The point: obscuration is no loose term but is differentiated by the lineage it obstructs — the bodhisattva, seeking the non-duality of compassion and wisdom and abiding in non-abiding nirvāṇa, is uniquely barred by the full-portion and the grasping-rejecting obscurations; the two vehicles, severing only the afflictive obscuration, are uniquely barred by the partial obscuration; the intensified and the equal obscure across the board. The next verses ([025] onward) unfold the nine fetters and the further obscurations layer by layer.
From Vasubandhu's Commentary (bhāṣya)
論曰：具分障者，謂煩惱障及所知障，於諸菩薩種性法中具為障故。一分障者，謂煩惱障，障聲聞等種性法故。增盛障者，謂即彼貪等行。平等障者，謂即彼等分行。取捨生死，能障菩薩種性所得無住涅槃，名於生死有取捨障。如是五障隨其所應，說障菩薩及聲聞等二種種性。
Translation (mine): "Commentary. The full-portion obscuration is the afflictive obscuration together with the cognitive obscuration, since both obstruct the dharmas of the bodhisattva lineage. The partial obscuration is the afflictive obscuration [alone], since it obstructs the dharmas of the śrāvaka and the other [Hīnayāna] lineages. The intensified obscuration is that very conduct of greed and the rest [in which one coarse affliction predominates]. The equal obscuration is that very equal-portion conduct [the afflictions operating in equal measure]. The grasping-and-rejecting of saṃsāra obstructs the non-abiding nirvāṇa attained by the bodhisattva lineage; this is called the obscuration of grasping-and-rejecting saṃsāra. Thus these five obscurations, each as is fitting, are said to obscure the two lineages — the bodhisattva, and the śrāvaka and the rest."
Vasubandhu fixes the difference of the five obscurations by the lineage obstructed: full-portion (both obscurations) bears only on the bodhisattva, partial (afflictive only) only on the two vehicles; intensified (greed and the rest predominating) and equal (equal-portion conduct) bear on the character of the afflictions; grasping-and-rejecting saṃsāra (the dharma-clinging that bars non-abiding nirvāṇa) only on the bodhisattva. The closing phrase "each as is fitting" makes plain that the five do not obscure uniformly across the board, but each meets its proper lineage.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0009c17–0010b02):
- Chapter division: the seventeen verses of the Obscurations chapter fall into five parts — "the first one verse states the five obscurations beginning with the full-portion (this verse); the next two verses state the obscuration of right effort, i.e. the nine fetters ([025]–[026]); the next six-and-a-half verses state the causal obscuration (treating the obscuration's substance by the ten efficient causes); the next six-and-a-half verses state the distinct obscurations of the limbs of awakening, the perfections, and the stages; the last one verse returns [all] to the two obscurations."
- Division of this verse: the upper three lines set out the substance of the five obscurations; the lower line, the persons obstructed.
- Collation with the old translation: "the old treatise first says pervading, then one-sided"; "the old treatise first says heavy" — i.e. Paramārtha's pervading / one-sided / heavy against Xuanzang's full-portion / partial / intensified (see Translation Choices).
- Mapping to the three vehicles (his gloss on "each as is fitting"): the first (full-portion) and the fifth (grasping-rejecting) obstruct the bodhisattva only; the second (partial) obstructs the two vehicles only; the third (intensified) and the fourth (equal) obstruct all three vehicles.
- The grasping-rejecting obscuration belongs to dharma-clinging and bars non-abiding nirvāṇa — Kuiji notes "as in the Cheng weishi lun, fascicle 10."
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0453b09 chapter-opening verse (c. 557–569) | Verse: 「遍及一方重，平等及取捨，今說二種障。」 His commentary matches the five to "two persons (bodhisattva-nature / śrāvaka-and-other-nature)": pervading obscuration (afflictive + omniscience-obscuration, the two obscurations complete, for the bodhisattva-nature) · one-sided obscuration (afflictive, for the śrāvaka-nature) · heavy obscuration (some one coarse affliction) · equal obscuration (some one of the afflictions in equal conduct) · grasping-rejecting obscuration (bars the nirvāṇa of no-fixed-abode). Reading the names across: Paramārtha's pervading / one-sided / heavy / equal / grasping-rejecting = Xuanzang's full-portion / partial / intensified / equal / grasping-rejecting; Paramārtha's omniscience-obscuration (一切智障) = Xuanzang's cognitive obscuration (所知障). Kuiji expressly cites this old treatise ("the old treatise first says pervading, then one-sided"; "the old treatise first says heavy"). Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478a25 (661) · bhāṣya (T31n1600 p0466b25) | 「具分及一分，增盛與平等，於生死取捨，說障二種性。」 Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| afflictions · secondary afflictions (afflictive obscuration) / dharma-clinging → cognitive obscuration | the two obscurations · transformation-of-basis (revealed by casting off the two obscurations) | — | this verse (the five obscurations · obstructing the two lineages) |
The two obscurations (afflictive · cognitive) are named in the Mahāyāna-śatadharma (baifa) under the mind-associates: afflictions and secondary afflictions. This treatise divides the two obscurations by full-portion / partial (whether both are present or only one), matched to the bodhisattva / two-vehicle lineages — coherent with the Yogācāra "transformation-of-basis by casting off the two obscurations." The full account of non-abiding nirvāṇa awaits the Cheng weishi lun (the consummating treatise).
Key Terms (IAST)
Established terms are given in IAST as a pronunciation aid (per 古德 transmission); the Sanskrit of the five sub-types (具分 / 一分 / 增盛 / 平等 / 取捨) is not separately attested in the 古德 transmission and is not reconstructed here from modern editions (the Sanskrit is taken only as the ancient masters transmitted it).
- obscuration — āvaraṇa (障; the chapter title).
- afflictive obscuration — kleśa-āvaraṇa (煩惱障).
- cognitive obscuration — jñeya-āvaraṇa (所知障; Paramārtha 一切智障, "omniscience-obscuration").
- lineage — gotra (種性).
- non-abiding nirvāṇa — apratiṣṭhita-nirvāṇa (無住涅槃).
sibling cross-references:
- Mahāyāna-śatadharma (baifa), afflictions · secondary afflictions (the count of the afflictive obscuration) · [025]–[026] (the nine fetters, the nine characteristics of the afflictive obscuration — the layer-by-layer unfolding of "obscuration" here) · [002] (false imagining, the root of what is obscured and what is to be countered).
- Scriptural sources: Abhidharma-samuccaya (對法) · Yogācārabhūmi (the two obscurations · the lineages).
Verse [025]–[026] · The Nine Characteristics of the Afflictive Obscuration — The Nine Fetters · The Seven Full-Knowledges (the first two obstruct disgust & relinquishing, the other seven obstruct true seeing)
Source anchor · karika II.2–3 · T1601 [p0478a27 / p0478a29] verse · T1600 [p0466c05 verse / p0466c09 comm.] bhāṣya · T1599 [p0453b17 chapter · the nine fetters] Paramārtha · T1835 [p0010b03–0010c11 述曰] Kuiji 述記
九種煩惱相，謂愛等九結， 初二障厭捨，餘七障真見， 謂能障身見，彼事滅道寶， 利養恭敬等，遠離遍知故。
In Depth · The Three Gates
The Debate · Doctrinal context
This continues from the five obscurations ([024]) with the second part — the obscuration of right effort, i.e. the nine fetters (craving · aversion · conceit · ignorance · [wrong] views · clinging · doubt · envy · stinginess). The nine fetters are nine characteristics of the afflictive obscuration; what they obstruct splits — the first two from the remaining seven:
- The first two (craving · aversion) obstruct disgust · relinquishing: the fetter of craving obstructs disgust (one cannot turn away from agreeable objects); the fetter of aversion obstructs relinquishing (one cannot cast off disagreeable objects).
- The remaining seven (conceit · ignorance · views · clinging · doubt · envy · stinginess) obstruct true seeing — obstructing the seven full-knowledges in due order:
| Fetter | Full-knowledge obstructed | Why it obstructs |
|---|---|---|
| conceit | of the false view-of-self | in cultivating direct realization, conceit arises intermittently, so the view-of-self is hard to sever |
| ignorance | of the basis of the view-of-self | one does not know the appropriating aggregates (the contaminated five aggregates that are the basis of the view-of-self) |
| views | of the truth of cessation | the view of self-existence (satkāya) and the view of extremes dread cessation; wrong view denies cessation |
| clinging | of the truth of the path | it takes other dharmas to be purifying (reckons a non-path the path) |
| doubt | of the Three Jewels | one does not faithfully accept the qualities of the Three Jewels |
| envy | of [the faults in] gain, honor, and the like | one does not see the faults of [gain and honor] |
| stinginess | of seclusion | one is attached to the requisites of life |
The point: the nine fetters are no flat list but are sorted by the order of the full-knowledges — the two acts of disgust and relinquishing first counter craving and aversion; the seven full-knowledges of true seeing remove the remaining seven in due order, so that the characteristics of the obscuration of right effort fall into clear sequence.
From Vasubandhu's Commentary (bhāṣya)
論曰：煩惱障相略有九種，謂愛等九種結。愛結障厭，由此於順境不能厭離故。恚結障捨，由此於違境不能棄捨故。餘七結障真見，於七遍知如次障故。謂慢結能障偽身見遍知，修現觀時有間無間我慢現起，由此勢力彼不斷故。無明結能障身見事遍知，由此不知諸取蘊故。見結能障滅諦遍知，由薩迦耶及邊執見怖畏滅故，由邪見謗滅故。取結能障道諦遍知，取餘法為淨故。疑結能障三寶遍知，由此不信受三寶功德故。嫉結能障利養恭敬等遍知，由此不見彼過失故。慳結能障遠離遍知，由此貪著資生具故。
Translation (mine): "Commentary. The characteristics of the afflictive obscuration are roughly nine — namely the nine fetters, beginning with craving. The fetter of craving obstructs disgust, since by it one cannot turn away from agreeable objects. The fetter of aversion obstructs relinquishing, since by it one cannot cast off disagreeable objects. The remaining seven fetters obstruct true seeing, obstructing the seven full-knowledges in due order. Thus: the fetter of conceit obstructs the full-knowledge of the false view-of-self — in cultivating direct realization, conceit arises intermittently or continuously, and by its force that [view] is not severed. The fetter of ignorance obstructs the full-knowledge of the basis of the view-of-self, since by it one does not know the appropriating aggregates. The fetter of [wrong] views obstructs the full-knowledge of the truth of cessation, since the view of self-existence and the view of extremes dread cessation, and wrong view denies cessation. The fetter of clinging obstructs the full-knowledge of the truth of the path, since it takes other dharmas to be purifying. The fetter of doubt obstructs the full-knowledge of the Three Jewels, since by it one does not faithfully accept the qualities of the Three Jewels. The fetter of envy obstructs the full-knowledge regarding gain, honor, and the like, since by it one does not see their faults. The fetter of stinginess obstructs the full-knowledge of seclusion, since by it one is attached to the requisites of life."
Vasubandhu establishes the obscuration by pairing nine fetters / seven full-knowledges: craving and aversion obstruct disgust and relinquishing (clinging to agreeable and disagreeable objects), and the remaining seven obstruct the seven full-knowledges in order. His gloss stays tied to direct realization — conceit obstructs the full-knowledge of the view-of-self (conceit makes the view-of-self hard to sever), ignorance the full-knowledge of its basis (not understanding the appropriating aggregates) … down to stinginess obstructing the full-knowledge of seclusion (attachment to the requisites of life) — fetter by fetter naming the wisdom each one covers.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0010b03–0010c11):
- Section division: the second part states the obscuration of right effort — the nine fetters; within the two verses, the first two lines show the number of obscurations and point to the obscuration's substance, the remaining six lines state what is obstructed.
- The nine fetters are afflictive obscuration only: "although here too there is in fact cognitive obscuration, the afflictive being the coarser, [the text] roughly does not speak of that [cognitive one]"; the nine fetters are as stated at the end of fascicle 6 of the Abhidharma-samuccaya (對法).
- "False view-of-self": conceit is the sprout of the view-of-self, hence "false view-of-self" — in cultivating concentration, expecting some superior attainment, conceit arises intermittently and one over-esteems oneself and disdains others, so the view-of-self is hard to sever (Kuiji notes "as harmonized in the Cheng weishi lun, fascicle 6 commentary").
- "Its basis": the contaminated five aggregates can generate the view-of-self, hence "its basis" (the basis of the view-of-self = the appropriating aggregates it rests on).
- Fetter of views / fetter of clinging: the three views (self-existence · extremes · wrong view) are named the fetter of views; the two clingings (clinging to rules-and-observances · clinging to views) are named the fetter of clinging, conditioned on rules and views and the rest, taking other dharmas to be purifying.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0453b17 chapter · the nine fetters (c. 557–569) | Verse (interleaving stanza and prose): 「九種諸惑結，此中說煩惱障」「厭離及除捨，實見……及身見，身見所依法，滅道三寶障，利養恭敬等，輕財知止足」. His matching of the nine fetters to obscurations agrees with Xuanzang throughout: fetter of craving → obstructs disgust; mental hardness-and-obstruction (aversion) → obstructs relinquishing; conceit → obstructs the cessation of the view-of-self; ignorance → obstructs distancing from the basis of the view-of-self (the appropriating aggregates); fetter of views → obstructs the truth of cessation; fetter of clinging → obstructs the truth of the path; doubt → obstructs the Three Jewels; envy → obstructs [the full-knowledge of] gain and honor; stinginess → obstructs "valuing-lightly-of-goods, knowing contentment." Reading the names across: Paramārtha's valuing-lightly-of-goods, knowing contentment = Xuanzang's seclusion (the full-knowledge of seclusion); Paramārtha's the basis on which the view-of-self rests = Xuanzang's the basis of the view-of-self. Paramārtha's verse-grouping here differs from Xuanzang's. Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478a27–b01 (661) · bhāṣya (T31n1600 p0466c05) | 「九種煩惱相，謂愛等九結，初二障厭捨，餘七障真見，謂能障身見，彼事滅道寶，利養恭敬等，遠離遍知故。」 Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| six root afflictions (greed · anger · conceit · ignorance · doubt · bad views) + secondary afflictions (envy · stinginess) | afflictions · secondary afflictions (Sanshisong v.12 onward) | — | this section (the nine fetters · the seven full-knowledges) |
The nine fetters = the Mahāyāna-śatadharma (baifa) six root afflictions (greed〔craving〕· anger〔aversion〕· conceit · ignorance · doubt · bad views), unfolded as craving-aversion-conceit-ignorance-views-clinging-doubt, plus the secondary afflictions envy · stinginess — nine in all. This section, by the fetters' obstruction of disgust-relinquishing and of true seeing, shows the character of the afflictive obscuration in right effort; it resonates with baifa's count of the afflictions and Sanshisong's afflictive mind-associates.
Key Terms (IAST)
Established terms are given in IAST as a pronunciation aid (per 古德 transmission).
- afflictive obscuration — kleśa-āvaraṇa (煩惱障).
- fetter — saṃyojana (結).
- the view of self-existence — satkāya-dṛṣṭi (薩迦耶見; 身見).
- the appropriating aggregates — upādāna-skandha (取蘊).
- full-knowledge — parijñā (遍知).
- The Sanskrit names of the individual nine fetters are not separately attested in the 古德 transmission of this text and are not reconstructed here from modern editions (the Sanskrit is taken only as the ancient masters transmitted it).
sibling cross-references:
- Mahāyāna-śatadharma (baifa), six root afflictions · secondary afflictions (the count of the nine fetters) · [024] (the five obscurations — the obscuration of right effort that this section carries forward) · [027] onward (the causal obscuration · the ten efficient causes, to which this section leads).
- Scriptural source: Abhidharma-samuccaya (對法), fascicle 6 (the nine fetters).
Verse [027]–[031] · The Causal Obscuration · The Thirty Obstructors — Three Obscurations Apiece for the Ten Dharmas Beginning with the Good (the obscuration's substance by the ten efficient causes)
Source anchor · karika II.4–8 · T1601 [p0478b02 / b04 / b06 / b08 / b10] verse · T1600 [p0466c22 verse / p0467a10 comm. (mapping) / p0467a27 comm. (ten efficient causes)] bhāṣya · T1599 [p0453c13 chapter · the causal obscuration] Paramārtha · T1835 [p0010c12–0012b04 述曰] Kuiji 述記
無加行非處，不如理不生， 不起正思惟，資糧未圓滿； 闕種性善友，心極疲厭性， 及闕於正行，鄙惡者同居； 倒麁重三餘，般若未成就， 及本性麁重，懈怠放逸性； 著有著資財，及心性下劣， 不信無勝解，如言而取義； 輕法重名利，於有情無悲， 匱聞及少聞，不修治妙定。
In Depth · The Three Gates
The Debate · Doctrinal context
The causal obscuration (Kuiji's third part of the chapter, six-and-a-half verses, [027]–[033a]). These five verses are Kuiji's "first five verses listing the obstructors' names" — enumerating the thirty obstructors. These thirty differ from the afflictive obscuration of the prior section ([025]–[026]): they are not "the defilement of the afflictions" but what the bodhisattva's growth in good dharmas lacks or has inverted (no application, no good friend, wisdom unripe, indolence and heedlessness …). They are matched to the ten dharmas beginning with the good (the obstructed; see [032]), three obscurations to each dharma — five verses, six obscurations a verse, six × five = thirty — paired in order:
| The ten good dharmas (obstructed) | Three obscurations (verse-words · [027]–[031]) |
|---|---|
| ① the good | no application · misplaced application · unreasoned application |
| ② awakening | not generating good · not arousing right reflection · provisions incomplete |
| ③ embracing (arousing bodhicitta) | lacking lineage · lacking good friend · extreme weariness |
| ④ having-wisdom (the bodhisattva-nature) | lacking right practice · dwelling with the base · dwelling with the evil |
| ⑤ non-distraction | inverted coarseness · some one of the three obscurations remaining · liberation-wisdom unripe |
| ⑥ non-obscuration (the cutting-off of the nature-obscuration) | innate (intrinsic) coarseness · indolence · heedlessness |
| ⑦ dedication | attachment to existence · attachment to goods · lowliness of mind |
| ⑧ fearlessness | not trusting [persons] · no conviction in dharma · construing by the letter |
| ⑨ non-stinginess | not honoring the true dharma · honoring reputation-gain · no compassion for beings |
| ⑩ mastery | lack of learning · scant learning · not cultivating superior samādhi |
At a deeper level, Vasubandhu further treats the obscuration's substance by the ten efficient causes (T1600 p0467a27): each of the ten good dharmas is brought to completion only through one "efficient cause" (as eye-consciousness depends on the eye-faculty for its "arising," or nirvāṇa on the noble path for its "attainment"), and the obscuration is what bars that cause. The ten dharmas pair with the ten efficient causes in order: good — arising · awakening — abiding · embracing — upholding · having-wisdom — illuminating · non-distraction — transforming · non-obscuration — separating · dedication — turning · fearlessness — convincing · non-stinginess — disclosing · mastery — attaining.
The point: the obscuration lies not in "afflictive defilement" but in "the lack of conditions, the inversion of practice," so its cure lies in "supplying the conditions, the right practice" — the Obscurations chapter moves from the general (the five) into the particular (the nine fetters, the causal obscuration), the characteristics of obscuration analyzed ever more finely, precisely to set the ground for the chapter on Cultivating the Antidotes.
From Vasubandhu's Commentary (bhāṣya)
論曰：善有三障，一無加行，二非處加行，三不如理加行。菩提有三障，一不生善法，二不起正思惟，三資糧未圓滿。發菩提心名為攝受，此有三障，一闕種性、二闕善友、三心極疲厭性。有慧者，謂菩薩，於了此性有三種障，一闕正行、二鄙者共住、三惡者共住。此中鄙者，謂愚癡類，樂毀壞他名為惡者。無亂有三障，一顛倒麁重、二煩惱等三障中隨一有餘性、三能成熟解脫慧未成熟。性障斷滅名無障，此有三障，一俱生麁重、二懈怠性、三放逸性。迴向有三障，令心向餘不向無上正等菩提，一貪著諸有、二貪著資財、三心下劣性。不怖有三障，一不信重補特伽羅、二於法無勝解、三如言而思義。不慳有三障，一不尊重正法、二尊重名譽利養恭敬、三於諸有情心無悲愍。自在有三障令不得自在，一匱聞生長能感匱法業故、二少聞、三不修治勝三摩地。
Translation (mine): "Commentary. The good has three obscurations: (1) absence of application, (2) misplaced application, (3) unreasoned application. Awakening has three obscurations: (1) not generating good dharmas, (2) not arousing right reflection, (3) the provisions not being complete. Arousing the thought of awakening is called 'embracing'; this has three obscurations: (1) lacking the lineage, (2) lacking a good friend, (3) extreme weariness of mind. 'The one who has wisdom' means the bodhisattva; in realizing this nature there are three obscurations: (1) lacking right practice, (2) dwelling together with the base, (3) dwelling together with the evil — here 'the base' means the dull-foolish sort, and one who delights in injuring others is called 'evil.' Non-distraction has three obscurations: (1) inverted coarseness, (2) some one of the three obscurations — the afflictions and the rest — remaining, (3) the wisdom that can ripen liberation not yet being ripe. The cutting-off of the nature-obscuration is called 'non-obscuration'; this has three obscurations: (1) innate coarseness, (2) indolence, (3) heedlessness. Dedication has three obscurations that turn the mind elsewhere and not toward unsurpassed perfect awakening: (1) attachment to the [states of] existence, (2) attachment to goods, (3) lowliness of mind. Fearlessness has three obscurations: (1) not trusting [worthy] persons, (2) lacking firm conviction in the dharma, (3) construing the meaning according to the letter. Non-stinginess has three obscurations: (1) not honoring the true dharma, (2) honoring reputation, gain, and respect, (3) lacking compassion for sentient beings. Mastery has three obscurations that prevent the attaining of mastery: (1) lack of learning — engendering karma that brings a dearth of dharma, (2) scant learning, (3) not cultivating superior samādhi."
This commentary (T1600 p0467a10) is formally placed under the [033] verse "each has the foregoing three obscurations," yet what it matches is precisely the thirty obscurations of these five verses — pairing the ten good dharmas with three apiece — and so is the exact gloss of [027]–[031]. Vasubandhu further sets out the "ten efficient causes" (p0467a27), showing that each of the ten good dharmas is established in dependence on one efficient cause, the obscuration being what bars that cause (the ten dharmas ↔ ten causes as in the Debate table).
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0010c12–0012b04):
- Three large divisions of the causal obscuration: ① "the first five verses list the obstructors' names (the thirty, this section), one verse lists the obstructed's names (the ten good, [032]), the latter half-verse assigns the obstructing-and-obstructed ([033])"; ② "moreover, these obscurations …" — treating the obscuration's substance by the ten efficient causes; ③ "the sequence-meaning of the ten obstructed dharmas," clarifying the three vehicles' scope and the order of stages.
- The ten efficient causes: the names are the same as the ten causes in fascicle 4 of the Abhidharma-samuccaya (對法), "but the sense differs in view; yet these efficient [causes] are all subsumed under the predominant condition" — same names, different sense, all taken as the predominant condition (adhipati-pratyaya).
- The "ten efficient causes" verse ("the efficient are of ten kinds — arising, abiding, upholding, illuminating …"): Kuiji holds that the Abhidharma-samuccaya states the ten efficient [causes] but gives no verse for them; this verse is "either drawn from another text, or Vasubandhu's own saying — the old treatise lacks the two verses altogether."
- Lacuna in the old translation: the "sequence of the ten obstructed dharmas" passage — "the old treatise [Paramārtha] lacks the sequence-text from here on; collating many Sanskrit manuscripts, all have it" — Kuiji collates the gap in Paramārtha's text against many manuscripts.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0453c13–0454b11 chapter · the causal obscuration (c. 557–569) | Paramārtha likewise lists the obscurations in five verses: 「不行非處所，所行不如理，不生不思量，資糧不具足……不敬法重利，於眾生無悲，聞災及少聞，三昧資糧減」; the ten good dharmas 「善菩提攝取，有智無迷……自在善等十」; the ten causes 「生·住·持·明了·變異·相離·迴轉·必比·令信·至得」. Reading the names across: Paramārtha's illuminating cause (明了因) = Xuanzang's illuminating efficient [cause] (照了能作); Paramārtha's inferring cause (必比因, inferring fire from smoke) = Xuanzang's convincing efficient [cause] (信解能作); Paramārtha's causing-faith cause (令信因, the reason that establishes the thesis) = Xuanzang's disclosing efficient [cause] (顯了能作). Kuiji expressly notes that Paramārtha's old treatise lacks the "sequence of the ten obstructed dharmas" passage (which collating many manuscripts supplies). Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478b02–b11 (661) · bhāṣya (T31n1600 p0466c22) | 「無加行非處……匱聞及少聞，不修治妙定。」 (five verses, thirty obscurations) Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| the eleven wholesome · afflictions · secondary afflictions (the obstructed good / the obstructing afflictions) | wholesome · afflictive mind-associates | — | this section (the causal obscuration · the thirty obstructors · the ten efficient causes) |
The obstructed — "the good · having-wisdom · non-distraction · non-obscuration" and the rest — is the accomplishment of the Mahāyāna-śatadharma (baifa) wholesome mind-associates (faith, vigor, mindfulness, concentration, wisdom, etc.); the thirty obstructors are largely the active operation of baifa's afflictions · secondary afflictions · indeterminate (indolence · heedlessness · distraction). The source of the ten efficient causes is the Yogācārabhūmi and the Abhidharma-samuccaya (對法). The next section ("the distinct obscurations of the limbs of awakening · the perfections · the stages," [034] onward) differentiates the obscuration further by stage of practice.
Key Terms (IAST)
Established terms are given in IAST as a pronunciation aid (per 古德 transmission).
- awakening — bodhi (菩提).
- the thought of awakening — bodhicitta (菩提心; 攝受 = embracing it).
- lineage — gotra (種性).
- the efficient cause — kāraṇa-hetu (能作因; Kuiji: subsumed under the predominant condition, adhipati-pratyaya).
- The Sanskrit of the individual thirty obstructors / ten good dharmas is not separately attested in the 古德 transmission of this text and is not reconstructed here from modern editions (the Sanskrit is taken only as the ancient masters transmitted it).
Base-text collation (source verse · base from T1601):
- [029]: the base T1601 reads "wisdom not yet accomplished" (般若未成就); the verse as cited in the bhāṣya (T1600 p0466c26) reads "not yet ripened" (未成熟). The base graph follows T1601.
- [030]: the base T1601 reads "construing the meaning according to the letter" with 取 (如言而取義); the bhāṣya's gloss-text (T1600 p0467a23) reads with 思 (如言而思義). The base graph follows T1601.
sibling cross-references:
- [024]–[026] (the five obscurations · the nine fetters · the afflictive obscuration, which this section carries forward) · [032]–[033] (the names of the ten obstructed good dharmas · the obstructing-and-obstructed assignment, the objects this section treats) · [034] onward (the distinct obscurations of the limbs of awakening · perfections · stages, to which this leads) · Mahāyāna-śatadharma (baifa) wholesome mind-associates · afflictions (the count of the obstructed good / obstructing afflictions).
- Scriptural sources: Abhidharma-samuccaya (對法), fascicle 4 · Yogācārabhūmi (the ten efficient causes).
Verse [032]–[033] · The Close of the Causal Obscuration — The Names of the Ten Good Dharmas · The Sequence of the Ten Meanings · The Obstructing-and-Obstructed Assignment
Source anchor · karika II.9–10 · T1601 [p0478b12 / b14] verse · T1600 [p0467a05 · c07 verse / p0467b22 comm. (the sequence of the ten meanings)] bhāṣya · T1599 [p0453c24 the ten good dharmas] Paramārtha · T1835 [p0012b05–0012c19 述曰] Kuiji 述記
善菩提攝受，有慧無亂障， 迴向不怖慳，自在名善等。 如是善等十，各有前三障。 於覺分度地，有別障應知。
In Depth · The Three Gates
The Debate · Doctrinal context
The close of the causal obscuration. The prior five verses ([027]–[031]) listed the thirty obstructors; these two verses list the obstructed ten good dharmas and conclude their pairing:
- [032] lists the ten names: the good · awakening · embracing (arousing bodhicitta) · having-wisdom (the bodhisattva-nature) · non-distraction · non-obscuration (in "the obscuration of non-distraction" the "obscuration" is non-obscuration — the cutting-off of the nature-obscuration is called non-obscuration) · dedication · fearlessness · non-stinginess · mastery.
- [033] concludes "each has the foregoing three obscurations" (i.e. the thirty of [027]–[031], three to each of the ten); the closing line "for the limbs of awakening, the perfections, and the stages there are distinct obscurations" transitions to the following ([034]–[039]).
The heart is Vasubandhu's sequence of the ten meanings — the ten are no jumbled set but one line of the bodhisattva path: wishing to realize awakening → first generate good roots → sustained by the power of good roots, come to abide in awakening 〔embracing, arousing the thought〕 → the thought of awakening is the support of the bodhisattva-nature 〔having-wisdom〕 → severing distortion, give rise to non-distraction → non-distraction on the Path of Seeing, so on the Path of Cultivation sever obscuration 〔non-obscuration〕 → having severed obscuration, hold the good roots and dedicate them → sustained by dedication, be fearless before the profound and vast dharma → being fearless, see its excellent qualities and expound it to others 〔non-stinginess〕 → sustained by the power of merit, swiftly realize awakening and attain mastery over all dharmas. This is why the ten good dharmas obstructed by the thirty stand in just this sequence.
From Vasubandhu's Commentary (bhāṣya)
所障十法次第義者，謂有欲證無上菩提，於勝善根先應生起，勝善根力所任持故，必得安住無上菩提。為令善根得增長故，次應發起大菩提心，此菩提心與菩薩性為所依止。如是菩薩由已發起大菩提心及勝善根力所持故，斷諸亂倒起無亂倒。由見道中無亂倒故，次於修道斷一切障。既斷障已，持諸善根迴向無上正等菩提。由迴向力所任持故，於深廣法便無怖畏。既無怖畏，便於彼法見勝功德，能廣為他宣說開示。菩薩如是種種功德力所持故，疾證無上正等菩提，於一切法皆得自在，是名善等十義次第。
Translation (mine): "The sequence-meaning of the ten obstructed dharmas is this. One who wishes to realize unsurpassed awakening should first generate the superior roots of good; sustained by the power of those superior roots of good, one necessarily comes to abide in unsurpassed awakening. To make the roots of good increase, one should next arouse the great thought of awakening; this thought of awakening serves as the support of the bodhisattva-nature. Thus the bodhisattva, sustained by having aroused the great thought of awakening and by the power of the superior roots of good, severs the distortions and gives rise to non-distortion. Because of non-distortion on the Path of Seeing, one next, on the Path of Cultivation, severs all obscurations. Having severed the obscurations, one holds the roots of good and dedicates them to unsurpassed perfect awakening. Sustained by the power of dedication, one becomes fearless before the profound and vast dharma. Being fearless, one sees the excellent qualities in that dharma and can expound and reveal it widely to others. Sustained by such manifold powers of merit, the bodhisattva swiftly realizes unsurpassed perfect awakening and attains mastery over all dharmas. This is called the sequence of the ten meanings of the good and the rest."
Vasubandhu marks the "sequence-meaning," showing the ten good dharmas arising link upon link: good roots → abiding → arousing the thought → the bodhisattva-nature → non-distraction → severing obscuration → dedication → fearlessness → expounding → mastery. So the thirty obscurations are no scattered obstructions but bar this single line station by station.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0012b05–0012c19):
- This section glosses "the sequence of the ten obstructed dharmas"; the three vehicles' scope and the order of stages are both clarified here.
- Lacuna in the old translation (the key instance): Kuiji holds "the old treatise [Paramārtha] lacks the sequence-text from here on; collating many Sanskrit manuscripts, all have it" — i.e. this "sequence of the ten meanings" passage is absent from Paramārtha's text, while Xuanzang's, following the manuscripts, has it complete.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0453c24 the ten good dharmas (c. 557–569) | Paramārtha lists the ten good dharmas: 「善菩提攝取，有智無迷……自在善等十」. Reading the names across: Paramārtha's embracing (攝取) = Xuanzang's embracing (攝受); having-knowledge (有智) = having-wisdom (有慧); non-delusion (無迷) = non-distraction (無亂); non-envy (不嫉) = non-stinginess (不慳). But the "sequence of the ten obstructed dharmas" passage is absent from Paramārtha's text (Kuiji collates it from many manuscripts) — so this "sequence of the ten meanings" survives in the Chinese transmission only through Xuanzang's text. Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478b12–b15 (661) · bhāṣya (T31n1600 p0467a05 · c07) | 「善菩提攝受……於覺分度地，有別障應知。」 Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| wholesome mind-associates (faith, vigor, mindfulness, concentration, wisdom, etc. · the obstructed good dharmas) | — | — | this section (the names of the ten good dharmas · the sequence of the ten meanings) |
The bodhisattva-path sequence of the ten good dharmas (good roots → arousing the thought → … → mastery) resonates with the stages of bodhisattva practice in the Mahāyāna-saṃgraha (shedacheng) chapter on the cause-and-fruit of entering; the obstructed "good · having-wisdom · non-distraction" is the accomplishment of the Mahāyāna-śatadharma (baifa) wholesome mind-associates.
Key Terms (IAST)
Established terms are given in IAST as a pronunciation aid (per 古德 transmission).
- awakening — bodhi (菩提).
- the thought of awakening — bodhicitta (菩提心).
- lineage / nature — gotra (菩薩性, the bodhisattva-nature).
- dedication — pariṇāmanā (迴向).
- The Sanskrit of the ten good dharmas' individual names is not separately attested in the 古德 transmission of this text and is not reconstructed here from modern editions (the Sanskrit is taken only as the ancient masters transmitted it).
sibling cross-references:
- [027]–[031] (the thirty obstructors, the obstructors of this section's ten obstructed dharmas) · [034] onward (the distinct obscurations of the limbs · perfections · stages, to which "for the limbs of awakening, the perfections, and the stages" leads) · Mahāyāna-śatadharma (baifa) wholesome mind-associates (the count of the obstructed good dharmas) · Mahāyāna-saṃgraha (shedacheng) chapter on the cause-and-fruit of entering (the stages of bodhisattva practice).
Verse [034] · The Distinct Obscurations of the Limbs of Awakening — Each of the Seven Sets of the Thirty-Seven Limbs Obstructed
Source anchor · karika II.11 · T1601 [p0478b16] verse · T1600 [p0467c10 verse / p0467c12 comm.] bhāṣya · T1599 [p0454b14 aids to the path] Paramārtha · T1835 [p0012c20–0013b06 述曰] Kuiji 述記
於事不善巧，懈怠、定減二， 不植羸劣性，見麁重過失。
In Depth · The Three Gates
The Debate · Doctrinal context
The distinct obscurations of the limbs of awakening (the thirty-seven limbs of awakening) — for each of the seven sets of the limbs, one obscuration is stated. What is obstructed is "the aid to the Path" (the limbs), so the obscuration too varies with the stage of each of the seven sets (provisions · application · seeing · cultivation):
| The seven sets of the limbs | Distinct obscuration (verse-words) | Sense of the obscuration (Vasubandhu) |
|---|---|---|
| four foundations of mindfulness | unskilled in the matters | unskilled in the [several] matters (body, feeling, mind, dharmas) |
| four right exertions (right striving) | indolence | indolence obstructs exertion |
| four bases of supernormal power | samādhi deficient in two | the samādhi deficient in two respects (deficient in one of aspiration-effort-mind-investigation · deficient in one of the eight abandoning-practices) |
| five faculties | not planting | not planting the full, liberation-conducive superior roots of good |
| five powers | feebleness | the five faculties, mixed with obscuration, have feebleness |
| seven limbs of awakening | the fault of [faulty] seeing | the obscuration of faulty seeing (disclosed on the Path of Seeing) |
| eight limbs of the noble path | the fault of coarseness | the obscuration of the fault of coarseness (disclosed on the Path of Cultivation) |
The point: the obscuration of the limbs is no obscuration-substance apart, but the "mixing-in, the lacking" of each set's cultivation-portion — the foundations lack skill, right exertion is mixed with indolence, the bases lack a concentration-factor … down to the path-limbs mixed with coarseness. Their stage-order (faculties and powers in application — the heat, summit, forbearance, supreme-mundane stages; the awakening-limbs in Seeing; the path-limbs in Cultivation) falls into clear sequence, displaying precisely the path-sequence of the limbs of awakening.
From Vasubandhu's Commentary (bhāṣya)
論曰：於四念住有於諸事不善巧障。於四正斷有懈怠障。於四神足有三摩地減二事障，一於圓滿欲勤心觀隨減一故、二於修習八斷行中隨減一故。於五根有不植圓滿順解脫分勝善根障。於五力有羸劣性障，謂即五根由障所雜有羸劣性。於七等覺支有見過失障，此是見道所顯示故。於八聖道支有麁重過失障，此是修道所顯示故。
Translation (mine): "Commentary. For the four foundations of mindfulness there is the obscuration of being unskilled in the [several] matters. For the four right exertions there is the obscuration of indolence. For the four bases of supernormal power there is the obscuration of the samādhi being deficient in two respects: (1) being deficient in some one of [the four] — aspiration, effort, mind, and investigation — in their fullness, and (2) being deficient in some one of the eight abandoning-practices in cultivation. For the five faculties there is the obscuration of not having planted the full, liberation-conducive superior roots of good. For the five powers there is the obscuration of feebleness — that is, the five faculties, being mixed with obscuration, have feebleness. For the seven limbs of awakening there is the obscuration of faulty seeing, since this is what is disclosed on the Path of Seeing. For the eight limbs of the noble path there is the obscuration of the fault of coarseness, since this is what is disclosed on the Path of Cultivation."
Vasubandhu pairs each of the seven sets with its obscuration, and fixes the stage of the awakening-limbs' and the path-limbs' obscurations by "disclosed on the Path of Seeing / Cultivation" — the awakening-limbs' obscuration ("faulty seeing") belongs to Seeing, the path-limbs' ("coarseness") to Cultivation; the other five sets (foundations · right exertions · bases · faculties · powers) belong before, in application.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0012c20–0013b06):
- The substance of each obscuration: for the foundations, "unskilled in the matters (the impure and the rest)"; for the right exertions, indolence; for the bases, the concentration-obscuration (the eight abandoning-practices = aspiration, effort, faith, tranquility, right mindfulness, right awareness, volition, equanimity — subsumed as application 〔aspiration, effort, faith〕· embracing 〔tranquility〕· continuance 〔right mindfulness, right awareness〕· antidote 〔volition, equanimity〕); for the faculties, non-faith and the rest; for the powers, the same as for the faculties; for the awakening-limbs, "since seeing is foremost, only the seeing-obscuration is stated"; for the path-limbs, "both the afflictive and the cognitive obscuration are named coarseness."
- Stage-order: the faculties are in the heat and summit [stages], the powers in forbearance and the supreme-mundane [stage]; Kuiji places the bases and the rest in the provisions stage.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0454b14 aids to the path (c. 557–569) | Paramārtha's verse: 「處不明懈怠，三昧少二種，不種及羸弱，諸見麁惡過」. His commentary: "for the foundations, the basis being unclear is the obscuration · for the four right exertions, indolence · for the four bases of will 〔supernormal power〕, the meditation deficient in two kinds · for the five faculties, not sowing 〔not planting〕 the seeds of the liberation-conducive good dharmas · for the powers, the feebleness of the five faculties · for the awakening-portion, the fault of the [several] views 〔disclosed in Seeing〕 · for the path-portion, the fault of coarseness 〔disclosed in Cultivation〕." Identical to Xuanzang across the seven sets; Paramārtha's bases of will (如意足) = Xuanzang's bases of supernormal power (神足); the basis unclear (處不明) = unskilled in the matters (於事不善巧). Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478b16 (661) · bhāṣya (T31n1600 p0467c10) | 「於事不善巧，懈怠、定減二，不植羸劣性，見麁重過失。」 Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| wholesome mind-associates · object-specific (mindfulness, concentration, wisdom) · faculties and powers | — | — | this verse (the distinct obscurations of the limbs · the thirty-seven limbs of awakening) |
The cultivation of the thirty-seven limbs of awakening is detailed in this treatise's Antidotes chapter ([064] onward); here only their obscuration is shown. Mindfulness, concentration, wisdom, etc. are the Mahāyāna-śatadharma (baifa) object-specific · wholesome mind-associates. Read against the "Practice" axis (the cultivation of the limbs of awakening in the gates of practice — concentration, vow, etc.).
Key Terms (IAST)
Established terms are given in IAST as a pronunciation aid (per 古德 transmission).
- the limbs of awakening (thirty-seven) — bodhipakṣya-dharma (菩提分法).
- foundations of mindfulness — smṛty-upasthāna (念住).
- right exertions — samyak-prahāṇa (正斷).
- bases of supernormal power — ṛddhi-pāda (神足).
- faculties / powers — indriya / bala (根 / 力).
- limbs of awakening / of the path — bodhy-aṅga / mārga-aṅga (覺支 / 道支).
sibling cross-references:
- [032]–[033] (the ten good dharmas · what "for the limbs of awakening, the perfections, and the stages" opens) · [035]–[036] (the distinct obscurations of the six perfections, the next set) · the Antidotes chapter [064] onward (the cultivation of the thirty-seven limbs, the obverse of this verse).
- Scriptural source: Abhidharma-samuccaya (對法) (the eight abandoning-practices · the limbs of awakening).
Verse [035]–[036] · The Distinct Obscurations of the Six Perfections — The Ten Perfections · The Fruit-Obscuration Revealing the Nature-Obscuration
Source anchor · karika II.12–13 · T1601 [p0478b18 / b20] verse · T1600 [p0467c21 verse / p0467c25 comm.] bhāṣya · T1599 [p0454b23 the obscuration of the perfections] Paramārtha · T1835 [p0013b07–0013c19 述曰] Kuiji 述記
障富貴、善趣、不捨諸有情、 於失德減增、令趣入、解脫， 障施等諸善、無盡亦無間、 所作善決定、受用法成熟。
In Depth · The Three Gates
The Debate · Doctrinal context
The distinct obscurations of the six perfections (unfolded as the ten perfections). Vasubandhu makes a special point: this verse "states the obscurations of the fruits attained by the ten perfections, in order to reveal the obscuration of the very nature of the ten perfections" — i.e. by "obstructing their fruit" it reveals in reverse "obstructing the perfection" (a tatpuruṣa gloss, not karmadhāraya; the nature of the perfection is not itself the obscuration). The ten perfections ↔ their fruit-obscurations:
| Perfection | Fruit obstructed (verse-words) | Obscuration-substance (Kuiji) |
|---|---|---|
| ① giving | wealth-and-mastery | stinginess |
| ② discipline | good destinies | breaking the precepts |
| ③ forbearance | not forsaking sentient beings | anger-and-harm |
| ④ vigor | decreasing faults · increasing merits | indolence |
| ⑤ meditation | bringing those-to-be-trained to enter the dharma | distraction |
| ⑥ wisdom | liberation | delusion |
| ⑦ skillful means | the inexhaustibility of giving and the rest (by dedicating to awakening) | delusion |
| ⑧ vow | the uninterrupted continuance of good through all births (the great vow embracing what accords with the good) | absence of vow |
| ⑨ power | the deeds-done becoming settled (the two powers — discernment and cultivation — subdue obscuration, not subdued by it) | weakness of power |
| ⑩ knowledge | the ripening of the dharma enjoyed by self and others (not awakening to the meaning according to the letter heard) | not awakening to the meaning |
The point: the first six perfections ([035]) are the root of self-practice; the latter four (skillful means · vow · power · knowledge, [036]) are differentiations of wisdom, making the first six inexhaustible, uninterrupted, settled, and ripening — so the ten perfections' fruit-obscurations display precisely the completeness of bodhisattva practice.
From Vasubandhu's Commentary (bhāṣya)
論曰：此說十種波羅蜜多所得果障，以顯十種波羅蜜多自性之障。謂於布施波羅蜜多說富貴自在障；於淨戒波羅蜜多說善趣障；於安忍波羅蜜多說不捨有情障；於精進波羅蜜多說減過失增功德障；於靜慮波羅蜜多說令所化趣入法障；於般若波羅蜜多說解脫障；於方便善巧波羅蜜多說施等善無窮盡障，由此迴向無上菩提，令施等善無窮盡故；於願波羅蜜多說一切生中善無間轉障，由大願力攝受能順善法生故；於力波羅蜜多說所作善得決定障，由思擇力及修習力能伏彼障，非彼伏故；於智波羅蜜多說自他受用法成熟障，不如聞言而覺義故。
Translation (mine): "Commentary. This states the obscurations of the fruits attained by the ten perfections, in order to reveal the obscurations of the very nature of the ten perfections. Thus: for the perfection of giving, the obscuration of wealth-and-mastery; for the perfection of discipline, the obscuration of [rebirth in] good destinies; for the perfection of forbearance, the obscuration of not-forsaking sentient beings; for the perfection of vigor, the obscuration of decreasing faults and increasing merits; for the perfection of meditation, the obscuration of bringing those-to-be-trained to enter the dharma; for the perfection of wisdom, the obscuration of liberation; for the perfection of skillful means, the obscuration of the inexhaustibility of giving and the rest — since by it one dedicates [them] to unsurpassed awakening, making giving and the rest inexhaustible; for the perfection of vow, the obscuration of the uninterrupted continuance of good through all births — since by the power of the great vow one embraces what can give rise to dharmas in accord with the good; for the perfection of power, the obscuration of the deeds-done becoming settled — since by the power of discernment and the power of cultivation one can subdue those obscurations, and is not subdued by them; for the perfection of knowledge, the obscuration of the ripening of the dharma enjoyed by self and others — since one does not awaken to the meaning according to the letter heard."
Vasubandhu uses "the fruit-obscuration revealing the nature-obscuration": rather than naming the obscuration-substance of the perfection directly, he names "the obscuration of the fruit attained by that perfection" (wealth · good destinies … the ripening of the enjoyed dharma), thereby revealing that what is obstructed is that very perfection. The latter four (skillful means · vow · power · knowledge) all support and complete the first six, making them inexhaustible, uninterrupted, settled, and ripening — hence stated together.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0013b07–0013c19):
- Division: the first verse ([035]) states the fruit-obscurations of the six perfections; the latter verse ([036]) those of the last four; "in calling them obscurations, this shows a tatpuruṣa reading, not a karmadhāraya — since the nature [of the perfection] is not itself the obscuration."
- The obscuration-substances: giving = stinginess · discipline = breaking precepts · forbearance = anger-and-harm · vigor = indolence · meditation = distraction · wisdom = delusion · skillful means = delusion (since what is obstructed is wisdom) · vow = the absence of the embrace of the great vow · power = (Kuiji corrects the old treatise: the perfection of power subdues obscuration, it is not subdued by obscuration — "the old treatise says 'because the power of cultivation is weak it cannot subdue' … this text is gravely mistaken") · knowledge = not awakening to the meaning according to the letter heard (one's own discerning contemplation of the meaning).
- The full account of the ten perfections is seen in the Yogācārabhūmi fascicle 78 · the Saṃdhinirmocana · the Mahāyāna-saṃgraha fascicle 7 · the Cheng weishi lun fascicle 9.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0454b23 the obscuration of the perfections (c. 557–569) | Paramārtha's verse: 「富貴及善道，不捨眾生障，增減功德失，令諸眾生入，解脫無盡量，令善無有間，所作常決定，同用令他熟」. His commentary uses the Sanskrit transliterations of the ten perfections: dāna 檀 (giving) · śīla 尸羅 (discipline) · kṣānti 羼提 (forbearance) · vīrya 毘梨耶 (vigor) · dhyāna 禪 (meditation) · prajñā 般若 (wisdom) · upāya-kauśalya 漚惒拘舍羅 (skillful means) · praṇidhāna 波抳陀那 (vow) · bala 波羅 (power) · jñāna 闍那 (knowledge). His matching of the obscurations is identical to Xuanzang's. But for the perfection of power, Kuiji judges Paramārtha's text — "because the power of cultivation is weak it cannot subdue" — "gravely mistaken" (the perfection of power is what subdues obscuration, not what is subdued by it). Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478b18–b21 (661) · bhāṣya (T31n1600 p0467c21) | 「障富貴、善趣……所作善決定、受用法成熟。」 Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| wholesome mind-associates (non-greed · non-anger · vigor · non-heedlessness) | — | — | this section (the distinct obscurations of the ten perfections) |
The nature of the ten perfections is detailed in the Mahāyāna-saṃgraha (shedacheng) chapter on the cause-and-fruit of entering; here only their fruit-obscuration is shown. The practices of giving, discipline, forbearance, vigor, meditation, wisdom, etc. read against the "Practice" axis (the cultivation of the six perfections); the latter four (skillful means · vow · power · knowledge) are differentiations of wisdom.
Key Terms (IAST)
The ten perfections in IAST, anchored to the 古德 transliterations recorded by Paramārtha (T1599):
- perfection — pāramitā (波羅蜜多).
- giving · discipline · forbearance · vigor · meditation · wisdom — dāna (檀) · śīla (尸羅) · kṣānti (羼提) · vīrya (毘梨耶) · dhyāna (禪) · prajñā (般若).
- skillful means · vow · power · knowledge — upāya-kauśalya (漚惒拘舍羅) · praṇidhāna (波抳陀那) · bala (力) · jñāna (智).
sibling cross-references:
- [034] (the distinct obscurations of the limbs of awakening, the prior set) · [037]–[039] (the distinct obscurations of the ten stages, the following set) · Mahāyāna-saṃgraha (shedacheng) chapter on the cause-and-fruit of entering (the nature of the ten perfections) · the Antidotes chapter (the cultivation of the six perfections).
Verse [037]–[039] · The Distinct Obscurations of the Ten Stages — The Ten Meanings of the Dharma-Realm · The Four Masteries · Undefiled Ignorance
Source anchor · karika II.14–16 · T1601 [p0478b22 / b24 / b26] verse · T1600 [p0468a10 verse / p0468a16 comm.] bhāṣya · T1599 [p0454c13 the sequential obscuration of the ten stages] Paramārtha · T1835 [p0013c20–0014c04 述曰] Kuiji 述記
遍行與最勝，勝流及無攝， 相續無差別，無雜染清淨， 種種法無別，及不增不減， 并無分別等，四自在依義。 於斯十法界，有不染無明， 障十地功德，故說為十障。
In Depth · The Three Gates
The Debate · Doctrinal context
The distinct obscurations of the ten stages. Each stage realizes one meaning of the dharma-realm, and its obscuration is "undefiled ignorance" (undefiled not-knowing — not the defilement of the afflictions, but a subtle not-knowing belonging to the cognitive obscuration). [037][038] list the ten meanings of the dharma-realm (the last two stages subsumed under "the meaning of the support of the four masteries"); [039] concludes "undefiled ignorance obscures the qualities of the ten stages, hence the ten obscurations are stated":
| Stage | Meaning of the dharma-realm realized | Mode of penetration (Vasubandhu) |
|---|---|---|
| 1 | all-pervadingness | realizes the dharma-nature of the equality of self and others |
| 2 | the supreme | in accord with the common emergence, thoroughly cultivates (diligent cultivation in accord with emergence) |
| 3 | the supreme outflow | knows the dharma heard to be the supreme outflow of the pure dharma-realm (would cast oneself into a fire-pit to seek it, reckoning it not hard) |
| 4 | non-appropriation | even the love-of-dharma is wholly extinguished |
| 5 | the non-difference of the continuum | attains the pure mind of the ten equal intentions |
| 6 | the absence of defilement and purity | knows dependently-arisen dharmas to be neither defiled nor pure |
| 7 | the non-difference of the manifold dharmas | knows dharmas to be signless, does not operate within the manifold dharma-characteristics of the sūtras and the rest |
| 8 | neither increase nor decrease | fully realizes the forbearance of the non-arising of dharmas, sees no dharma as increasing or decreasing among defiled and pure |
| 8 · 9 · 10 | the support of the four masteries | 8th penetrates the first two (non-discrimination · pure-land) masteries · 9th the mastery of knowledge (unobstructed discernments) · 10th the mastery of activity (creating deeds that benefit and gladden beings) |
The point: the obscuration of the ten stages is throughout "undefiled ignorance" — not coarse affliction (the afflictive obscuration is already subdued), but the subtle cognitive obscuration that covers the ten meanings of the dharma-realm, severed stage by stage, so that "obscuring the qualities of the ten stages" is established as the ten obscurations. This is the cognitive obscuration at its subtlest along the bodhisattva path, leading into the Reality chapter's (chapter 3) ten realities and the Antidotes chapter's (chapter 4) severance.
From Vasubandhu's Commentary (bhāṣya)
論曰：於遍行等十法界中有不染無知障，十地功德如次建立為十地障。謂初地中所證法界名遍行義，由通達此，證得自他平等法性。第二地中所證法界名最勝義，由通達此，作是思惟：是故我今於同出離一切行相應遍修治，是為勤修相應出離。第三地中所證法界名勝流義，由通達此，知所聞法是淨法界最勝等流，為求此法，設有火坑量等三千大千世界，投身而取不以為難。第四地中所證法界名無攝義，由通達此，乃至法愛亦皆轉滅。第五地中所證法界名為相續無差別義，由通達此，得十意樂平等淨心。第六地中所證法界名無雜染無清淨義，由通達此，知緣起法無染無淨。第七地中所證法界名種種法無差別義，由通達此，知法無相，不行契經等種種法相中。第八地中所證法界名不增不減義，由通達此，圓滿證得無生法忍，於諸清淨雜染法中不見一法有增有減。有四自在：一無分別自在、二淨土自在、三智自在、四業自在。法界為此四種所依，名四自在所依止義。第八地中唯能通達初二自在所依止義。第九地中亦能通達智自在所依義，圓滿證得無礙解故。第十地中復能通達業自在所依義，隨欲化作種種利樂有情事故。
Translation (mine): "Commentary. Within the ten dharma-realms — the all-pervading and the rest — there is the obscuration of undefiled not-knowing, and the qualities of the ten stages are accordingly established as the ten obscurations of the stages. Thus: the dharma-realm realized on the first stage is named the meaning of all-pervadingness; by penetrating it, one realizes the dharma-nature of the equality of self and others. The dharma-realm realized on the second stage is named the meaning of the supreme; by penetrating it, one reflects, 'Therefore I should now thoroughly cultivate all practices in accord with the common emergence' — this is diligent cultivation in accord with emergence. The dharma-realm realized on the third stage is named the meaning of the supreme outflow; by penetrating it, one knows the dharma heard to be the supreme outflow of the pure dharma-realm, and in seeking this dharma, were there a fire-pit as vast as a trichiliocosm, one would cast oneself in to obtain it without reckoning it hard. The dharma-realm realized on the fourth stage is named the meaning of non-appropriation; by penetrating it, even the love-of-dharma is wholly extinguished. The dharma-realm realized on the fifth stage is named the meaning of the non-difference of the continuum; by penetrating it, one attains the pure mind of the ten equal intentions. The dharma-realm realized on the sixth stage is named the meaning of the absence of defilement and purity; by penetrating it, one knows dependently-arisen dharmas to be neither defiled nor pure. The dharma-realm realized on the seventh stage is named the meaning of the non-difference of the manifold dharmas; by penetrating it, one knows dharmas to be signless and does not operate within the manifold dharma-characteristics of the sūtras and the rest. The dharma-realm realized on the eighth stage is named the meaning of neither increase nor decrease; by penetrating it, one fully realizes the forbearance of the non-arising of dharmas, and among pure and defiled dharmas sees not a single dharma as increasing or decreasing. There are four masteries: (1) the mastery of non-discrimination, (2) the mastery of the pure-land, (3) the mastery of knowledge, (4) the mastery of activity. The dharma-realm is the support of these four; this is named the meaning of the support of the four masteries. On the eighth stage one can penetrate only the support-meaning of the first two masteries. On the ninth stage one can also penetrate the support-meaning of the mastery of knowledge, since one fully attains the unobstructed discernments. On the tenth stage one can further penetrate the support-meaning of the mastery of activity, since one creates by will the manifold deeds that benefit and gladden sentient beings."
Vasubandhu pairs each stage with a meaning of the dharma-realm: first stage all-pervadingness (the equality of self and others) → … → seventh stage the non-difference of the manifold (dharmas signless) → eighth stage neither increase nor decrease (the forbearance of non-arising). The last two stages are subsumed under "the support of the four masteries": the eighth the first two masteries, the ninth the mastery of knowledge, the tenth the mastery of activity. All ten obscurations are "undefiled not-knowing" covering these ten meanings.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0013c20–0014c04):
- Division: of the three verses, the first two ([037][038]) state the obstructed dharma-realm, the third ([039]) concludes with the ten obscurations. The obscuration-substance is "called undefiled not-knowing in relation to the śrāvakas and the rest."
- Corroboration: Kuiji adduces stage by stage the Asvabhāva Saṃgraha-commentary · the Old Saṃgraha-commentary 〔Paramārtha's〕 · the Daśabhūmika · the Daśabhūmi-śāstra · the Buddhabhūmi-śāstra to clarify the ignorance severed on each stage (e.g. the third stage's "ignorance of dull-and-painful mind" · the fourth's "ignorance of subtle afflictions co-arising with the view-of-self" · the sixth's "ignorance of the operation of coarse signs" · the seventh's "ignorance of the operation of subtle signs").
- Discriminating the old treatise: on the third, fourth, and other stages Kuiji repeatedly flags Paramārtha's Saṃgraha-commentary gloss as "this is all human words added to the root-text" / "this is all human words, not the root-text" — i.e. Paramārtha's text mixes in Saṃgraha passages, not the MAV root-treatise, which Kuiji discriminates and does not adopt.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0454c13 the sequential obscuration of the ten stages (c. 557–569) | Paramārtha's verse: 「遍滿最勝義，勝流第一義〔無攝〕，無所繫屬義，身無差別義，無染清淨義，法門無異義，不減不增義，四自在依義；此法界無明，此染是十障，非十地扶助，諸地是對治」. His matching of the ten stages is identical to Xuanzang's; Paramārtha's all-filling (遍滿) = Xuanzang's all-pervading (遍行); unattached (無所繫屬) = non-appropriation (無攝); bodily non-difference (身無差別) = the non-difference of the continuum (相續無差別); the non-otherness of the dharma-gates (法門無異) = the non-difference of the manifold dharmas (種種法無差別). But Paramārtha's stage-by-stage gloss mixes in much of the Saṃgraha text, which Kuiji repeatedly flags "this is all human words, not the root-treatise." Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478b22–b27 (661) · bhāṣya (T31n1600 p0468a10) | 「遍行與最勝……障十地功德，故說為十障。」 Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| the unconditioned · suchness (the ten dharma-realms = the ten meanings of the one suchness) / the cognitive obscuration | transformation-of-basis · the ten stages' gradual casting-off of the two coarsenesses | — | this section (the distinct obscurations of the ten stages · undefiled ignorance) |
The "meaning of the dharma-realm" realized on each stage is one gate of the one suchness; its obscuration "undefiled ignorance" = the cognitive obscuration at its subtlest. The realization of the ten stages is detailed in the Mahāyāna-saṃgraha (shedacheng) chapter on the cause-and-fruit of entering · the Daśabhūmika (Avataṃsaka). Read against the "Realization" and "Attainment" axes' stage-by-stage transformation-of-basis.
Key Terms (IAST)
Established terms are given in IAST as a pronunciation aid (per 古德 transmission).
- stage — bhūmi (地).
- dharma-realm — dharma-dhātu (法界).
- undefiled ignorance / undefiled not-knowing — akliṣṭā avidyā / akliṣṭa-ajñāna (不染無明 / 不染無知).
- the forbearance of the non-arising of dharmas — anutpattika-dharma-kṣānti (無生法忍).
- mastery — vaśitā (自在; the four masteries).
- The Sanskrit of the individual ten meanings of the dharma-realm is not separately attested in the 古德 transmission of this text and is not reconstructed here from modern editions (the Sanskrit is taken only as the ancient masters transmitted it).
sibling cross-references:
- [035]–[036] (the distinct obscurations of the six perfections, the prior set) · [040] (the return to the two obscurations, where this section's undefiled ignorance = the cognitive obscuration) · Mahāyāna-saṃgraha (shedacheng) chapter on the cause-and-fruit of entering (the ten stages · the ten supreme qualities) · the Daśabhūmika (the ten stages' dharma-realm).
Verse [040] · The Concluding Verse of the Obscurations Chapter — The Two Obscurations Subsume All · Liberation from All Obscuration (the eleven summary-meanings of the chapter)
Source anchor · karika II.17 · T1601 [p0478b28] verse · T1600 [p0468b12 verse / p0468b14 comm. / p0468b15 the eleven summary-meanings] bhāṣya · T1599 [p0455a13 concluding verse / p0455a16 the summary of obscurations] Paramārtha · T1835 [p0014c05 述曰] Kuiji 述記
已說諸煩惱，及諸所知障， 許此二盡故，一切障解脫。
In Depth · The Three Gates
The Debate · Doctrinal context (the chapter pivot — its close)
The concluding verse of the Obscurations chapter. From the five obscurations, the nine fetters, the thirty of the causal obscuration, and the distinct obscurations of the limbs · perfections · stages, the characteristics of obscuration have been set out layer by layer; this verse gathers them back into the two obscurations — no obscuration falls outside the afflictive obscuration (obstructing liberation) and the cognitive obscuration (obstructing omniscience): "granting that these two are exhausted, one is liberated from all obscuration." The exhaustion of the two obscurations = the two vehicles exhaust only the afflictive obscuration and gain liberation, while the bodhisattva exhausts both and realizes great awakening; this is the sum of what is to be severed that the Obscurations chapter sets out, precisely to set the ground for the severing power of the Antidotes chapter (chapter 4).
Vasubandhu further sets out the eleven summary-meanings of the foregoing obscurations, gathering the whole chapter's obscurations into one table (a synonymic subsuming of obscuration):
| Summary-meaning | Obscuration subsumed |
|---|---|
| 1 the vast obscuration | the full-portion obscuration |
| 2 the narrow obscuration | the partial obscuration |
| 3 the application obscuration | the intensified obscuration |
| 4 the attainment obscuration | the equal obscuration |
| 5 the special obscuration | the obscuration of grasping-and-rejecting saṃsāra |
| 6 the right-effort obscuration | the nine afflictive obscurations (the nine fetters) |
| 7 the causal obscuration | the obscuration regarding the ten efficient [causes] of the good and the rest (the thirty · the ten efficient causes) |
| 8 the obscuration to entering reality | the obscuration of the limbs of awakening |
| 9 the obscuration to the unsurpassed purity | the obscuration of reaching the far shore (the ten perfections) |
| 10 the obscuration to this differentiated course | the obscuration of the ten stages |
| 11 the subsuming obscuration | the two obscurations in brief (afflictive · cognitive) |
The point: the eleven summary-meanings are the whole chapter's outline come full circle — the first ten subsume the five obscurations · nine fetters · causal obscuration · the distinct obscurations of the limbs · perfections · stages, and the eleventh, "the subsuming obscuration," gathers them back into the two obscurations, sealing with this concluding verse. With this the Obscurations chapter is complete.
From Vasubandhu's Commentary (bhāṣya)
論曰：由此二種攝一切障故，許此盡時一切障解脫。前障總義有十一種：一廣大障，謂具分障。二狹小障，謂一分障。三加行障，謂增盛障。四至得障，謂平等障。五殊勝障，謂取捨生死障。六正加行障，謂九煩惱障。七因障，謂於善等十能作障。八入真實障，謂覺分障。九無上淨障，謂到彼岸障。十此差別趣障，謂十地障。十一攝障，謂略二障。
Translation (mine): "Commentary. Because these two [obscurations] subsume all obscurations, it is granted that when these are exhausted, one is liberated from all obscuration. The summary-meanings of the foregoing obscurations are eleven: (1) the vast obscuration — the full-portion obscuration; (2) the narrow obscuration — the partial obscuration; (3) the application obscuration — the intensified obscuration; (4) the attainment obscuration — the equal obscuration; (5) the special obscuration — the obscuration of grasping-and-rejecting saṃsāra; (6) the right-effort obscuration — the nine afflictive obscurations [the nine fetters]; (7) the causal obscuration — the obscuration regarding the ten efficient [causes] of the good and the rest; (8) the obscuration to entering reality — the obscuration of the limbs of awakening; (9) the obscuration to the unsurpassed purity — the obscuration of reaching the far shore [the perfections]; (10) the obscuration to this differentiated course — the obscuration of the ten stages; (11) the subsuming obscuration — the two obscurations in brief."
Vasubandhu concludes: the two — the afflictive and the cognitive obscuration — subsume all obscuration, and when the two are exhausted all obscuration is liberated. By "the eleven summary-meanings of the foregoing obscurations" he gathers the whole chapter back in: the first five (vast · narrow · application · attainment · special) are the five obscurations, the sixth the nine fetters, the seventh the thirty of the causal obscuration, the eighth · ninth · tenth the distinct obscurations of the limbs · perfections · stages, the eleventh the two obscurations — the whole chapter's obscurations subsumed in one table.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0014c05 述曰):
- The return to the two obscurations — the afflictive obscuration obstructs liberation (nirvāṇa), the cognitive obscuration obstructs omniscience (awakening); when the two are exhausted, all obscuration is liberated. At the chapter's head Kuiji had already fixed the name "obscuration" by the two senses ("covering the knowable so wisdom does not arise · barring true nirvāṇa so it is not realized," [024]), which this concluding verse mirrors head-to-tail.
- The eleven summary-meanings subsume the whole chapter's distinct obscurations into one outline.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0455a13 concluding verse · the summary of obscurations (c. 557–569) | Paramārtha's concluding verse: 「已說煩惱障，及一切智障，是攝一切障，盡彼得解脫」. Paramārtha's omniscience-obscuration (一切智障) = Xuanzang's cognitive obscuration (所知障). He too sets out the summary of obscurations (p0455a16) in eleven items (the great obscuration · the small obscuration · the practice obscuration · the attainment obscuration · the obscuration of victory-defeat grasping-rejecting · the right-practice obscuration 〔nine fetters〕· the causal obscuration 〔ten causes〕· the obscuration to entering reality 〔aids to the path〕· the obscuration to the unsurpassed good 〔ten perfections〕· the obscuration of victory-defeat forsaking · the obscuration of the ten stages), subsuming them at the end into two (the liberation-obscuration · the omniscience-obscuration) — broadly the same as Xuanzang's eleven. Paramārtha's text closes here: "the Obscurations chapter of the Madhyānta-vibhāga, the second, complete." Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0478b28 (661) · bhāṣya (T31n1600 p0468b12) | 「已說諸煩惱，及諸所知障，許此二盡故，一切障解脫。」 Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| afflictions · secondary afflictions (the afflictive obscuration) / dharma-clinging (the cognitive obscuration) | transformation-of-basis · casting off the two coarsenesses to realize the two excellent fruits | — | this verse (the two obscurations subsume all · the chapter's close) |
The two obscurations (afflictive · cognitive) are named in the Mahāyāna-śatadharma (baifa); "the exhaustion of the two obscurations = transformation-of-basis (casting off the afflictive obscuration to realize nirvāṇa · casting off the cognitive obscuration to realize awakening)" is detailed in the Triṃśikā (sanshisong) on transformation-of-basis and the Cheng weishi lun (the consummating treatise) chapter on the two obscurations. What the Obscurations chapter sets out as "the to-be-severed" is precisely the counterpart of the Antidotes chapter's (chapter 4) "the severing power."
Key Terms (IAST)
Established terms are given in IAST as a pronunciation aid (per 古德 transmission).
- afflictive obscuration — kleśa-āvaraṇa (煩惱障).
- cognitive obscuration — jñeya-āvaraṇa (所知障; Paramārtha 一切智障).
- transformation-of-basis — āśraya-parāvṛtti (轉依).
sibling cross-references:
- [024] (the five obscurations · the two senses defining obscuration at the chapter's head, which this verse concludes) · [025]–[039] (the nine fetters · the causal obscuration · the distinct obscurations of the limbs · perfections · stages, which the "eleven summary-meanings" subsume) · the Antidotes chapter (chapter 3 Reality · chapter 4 Antidotes, the "severing power" of this verse's two obscurations) · Mahāyāna-śatadharma (baifa) the two obscurations · Cheng weishi lun the two obscurations · transformation-of-basis.
- Scriptural sources: Abhidharma-samuccaya · Yogācārabhūmi (the two obscurations).