釋摩訶衍論 4.94

4.94

已說顯應不應差別門，次說立二礙別障用門。彼煩惱礙多散動性，是真如智直寂靜性，如是相違故立為障，如本又染心義者名為煩惱礙，能障真如根本智故。彼智慧礙漠溟之性，是作業智聰明之性，如是相違故立為障，如本無明義者名為智礙，能障世間自然業智故。此義云何下顯示其因緣，應審思擇。二障二礙復有何別？立二障門據一向斷，立二礙門據斷不斷，應如是知、應如是觀。從上已來因緣殊勝決擇分已焉。

Having explained the section of displaying the distinction between concomitant and non-concomitant, next is explained the section of establishing the specific obstructing functions of the two obstructions. That affliction obstruction is of a predominantly scattered and agitated nature, whereas the wisdom of tathatā is of a directly calm nature; because they are thus contrary, it is established as an obstruction, as the basic text says: 'Furthermore, the meaning of defiled mind is called the affliction obstruction, because it can obstruct the fundamental wisdom of tathatā.' That cognitive obstruction is of a murky and dim nature, whereas the activity-wisdom is of an intelligent and bright nature; because they are thus contrary, it is established as an obstruction, as the basic text says: 'The meaning of avidyā is called the cognitive obstruction, because it can obstruct the natural activity-wisdom regarding the world.' From 'What does this mean?' downward, it displays its causes and conditions; one should contemplate and discern this closely. What further difference is there between the two veils and the two obstructions? Establishing the two veils is based on complete severance; establishing the two obstructions is based on severance and non-severance. One should know it thus; one should contemplate it thus. Up to here, the section on resolving doubts concerning the supreme excellence of causes and conditions is concluded.