成唯識論了義燈 7.202

7.202

Answer: Pṛthagjanahood is narrow, whereas the term "obstacle" is broad. Although it cites pṛthagjanahood, the meaning also includes its locus of dependence. Just as the category of delusion is still generally called "delusion", how much more so since the essence of both graspings is an obstacle! Hence, using the initial "delusion", it says "which is this obstacle". Another explanation: "The delusion of grasping onto self and dharmas" is precisely pṛthagjanahood; being established relying on those seeds of self and dharmas, it obtains that name; it does not directly mean the two graspings, manifest and seed; hence it says: "It should be understood that the category of delusion is generally spoken of as delusion." If one says that "the delusion of grasping onto self and dharmas" is precisely avidyā, it does not differ from the second explanation. Below it says, "the sharp and dull categories of obstacles co-arise with two delusions," which speaks purely of delusion. If one says that it also speaks of grasping, the essence of grasping is prajñā, not delusion. If one says that things of the same kind as delusion are also called delusion, why not allow that the essence of pṛthagjanahood is of the category of delusion and so forth, and thus also named delusion and so forth?