成唯識論演祕 1.194

1.194

答：雖障即執，然約諸識執有淺深，義分本末亦無有失，具如《樞要》。有義：執障相望得有兩句：一、但障皆執；二、有執非障，謂善、無覆無記心等。復云執、障無有寬狹，諸障自性皆名執故。諸是執者，皆名障故。應知安惠但有漏法，唯除第七，一切皆說名所知障，皆名執故。

Answer: Although the obstacle is just the grasping, nevertheless, in terms of the various consciousnesses, grasping has depth and shallowness; dividing the meaning into root and branch is also without fault, fully as stated in the *Shuyao*. There is an opinion: looking at grasping and obstacle relative to each other, there are two alternatives: first, whatever is an obstacle is grasping; second, there is grasping that is not an obstacle, meaning wholesome minds, non-obscured indeterminate minds, and so forth. Furthermore, it is said that grasping and obstacle have no difference in breadth, because the intrinsic nature of all obstacles is called grasping, and all that is grasping is called an obstacle. One should know that according to Sthiramati, all contaminated phenomena—with the sole exception of the seventh [consciousness]—are all said to be cognitive obstacles, because all are called grasping.