釋摩訶衍論 4.94

4.94

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.