注大乘入楞伽經 9.44

9.44

The two hindrances of delusion and knowledge are also called the two hindrances of afflictions and the knowable. The Vijñaptimātratāsiddhi says: 'Because the hindrance of afflictions that perpetuates birth is severed, one realizes true liberation; because the hindrance to the knowable that obstructs understanding is severed, one attains great bodhi.' As for the hindrance of afflictions, it refers to grasping at an imagined real self, with the view of a self-identity (satkāyadṛṣṭi) as the foremost, along with the one hundred and twenty-eight fundamental afflictions and the various secondary afflictions that are their concordant outflows. These all confuse and disorder the body and mind of sentient beings and can obstruct nirvāṇa; hence they are named the hindrance of afflictions, and also named the hindrance of delusion. As for the hindrance to the knowable, it refers to grasping at imagined real dharmas, with the view of a self-identity as the foremost, wherein wrong view, doubt, ignorance, affection, aversion, pride, and so forth obstruct the function of wisdom, such that one cannot comprehend the non-erroneous nature of the objects of knowledge, and they can obstruct bodhi; hence they are named the hindrance to the knowable, and also named the hindrance of knowledge. Such two hindrances, when arising from conceptual discrimination, are severed by seeing [the truth]; when arising spontaneously, they are severed by cultivation. The [practitioners of the] two vehicles can only sever the hindrance of afflictions, and where they are liberated from birth and death they do not differ from the Buddha; therefore it is said that the Buddha and the two vehicles are without distinction. It is not that where the hindrance of knowledge is severed they do not differ. This answers the second question.