成唯識論演祕 1.196

1.196

答：所知障者，覆所知境無顛倒性令不顯現，名所知障，豈可是執不覆理耶？後義濫者，言障皆執，但有漏法皆名執故，斯言有濫。《佛地論》云：障所發業及所得果亦名為障，此之果、業豈皆執耶？由斯總對所知障性及於業、果而為二句：一、但執皆障，謂障自性及業、果中，心、心法者有二分故；二、但障非執，即業及果非心、心所者，無二分故。

Answer: A cognitive hindrance conceals the non-perverted nature of the knowable realm so that it is not revealed, which is why it is called a cognitive hindrance; how could it be that it is grasping yet does not conceal the truth? As for the flaw in the second interpretation: saying that whenever there is a hindrance there is grasping, because all sāsrava dharmas are called grasping, this statement is flawed. The Buddhabhūmy-upadeśa states: "The karma initiated by hindrances and the results obtained [from them] are also called hindrances." Could these results and karma all be grasping? From this, when broadly contrasting the nature of the cognitive hindrances with karma and results, two propositions are formed: first, whatever is grasping is a hindrance, referring to the intrinsic nature of the hindrances, and among karma and results, whatever is citta and caitasika, because they possess the two parts; second, there are hindrances that are not grasping, which are precisely karma and results that are not citta or caitasika, because they lack the two parts.