成唯識論述記 9.410

9.410

述曰：亦以法、我、我所執為首，生餘障故，如前第一卷解。見、疑、無明、愛、恚、慢等者，此出體性。此之頭數亦與煩惱障同，若煩惱障俱必有所知障故，然煩惱麁有多品類可易了知。二乘所斷唯是不善有覆性故，以數束顯。今此所知障細下，無多品類極難了知，唯菩薩斷，亦是異熟無記所攝，故不顯數。其實法執無離無明，故必有數。又顯法執無明，五住地中唯一住攝，前障四住地攝，故不顯數。若爾，何故不言諸隨煩惱？既言慢等等取隨惑，《佛地》亦同，此出自性體。若眷屬者，《佛地》云：諸心、心所及所發業、所得果皆攝在中，皆以法執無明為根本故。此中果者，謂等流、增上、士用果等，除異熟果，不感執故。何名所知障？

The Commentary states: It also takes the grasping of dharmas, self, and what belongs to the self as foremost in producing the remaining obstacles, as explained in the first fascicle above. 'View, doubt, ignorance, craving, hostility, conceit, and so forth' presents the essential nature. The count of these is also the same as the affliction obstacle, because if the affliction obstacle is present, the knowledge obstacle must accompany it. However, the afflictions are coarse and have many varieties that are easily understood. Being only unwholesome and veiled-indeterminate in nature, abandoned by the two vehicles, they are clearly displayed by numbers. Now, this knowledge obstacle is subtle and inferior, without many varieties, extremely difficult to understand, abandoned only by bodhisattvas, and subsumed under vipāka-avyākṛta; hence its number is not displayed. In reality, dharmagrāha is not separate from ignorance, so it definitely has a count. Furthermore, it shows that the ignorance of dharmagrāha is subsumed within only one of the five ground-stages of dwelling, whereas the former obstacle is subsumed within four ground-stages of dwelling; hence its count is not displayed. If so, why does it not speak of the secondary afflictions? Since it says 'conceit, and so forth', 'and so forth' includes the secondary afflictions; the Buddhabhūmi is also the same. This sets forth the essential self-nature. As for the retinue, the Buddhabhūmi states: all cittas, caitasikas, the karma initiated, and the fruits obtained are all subsumed within it, because they all take the ignorance of dharmagrāha as their root. 'Fruits' here refers to outflowing, dominant, and virile fruits, etc., excluding maturation fruits, because they do not induce grasping. Why is it named the knowledge obstacle?