大乘起信論義疏 1.104

1.104

夫二障者，諸眾生等沒生死中重網羅也。眾惑之根源，遮涅槃路之剛關也。能障聖道，名之為障。障乃無量，取要言之凡有二：一者、煩惱障，二者、智障。此二障義有三番釋：一者、四住煩惱為煩惱障，無明住地以為智障。二者、五住性緒為煩性障，事中無知以為智障。無明有二：一、迷理無明；二、事無知。迷理無明是性結也。三者、五住性結及事無知同為煩惱障，分別緣智以為智障。就初番中四門分別：一、定障相，二、釋障名，三、明斷處，四、對障辨脫。言定相者，云何得知四住煩惱為煩惱障，無明住地以為智障？以《勝鬘經》對《地持論》驗之知矣。《勝鬘經》中「就二乘人但斷四住，不斷無明住地。」《地持論》中說「二乘人，煩惱障淨，非智障淨。」煩惱淨者，猶《勝鬘》中所斷四住；非智障淨者，猶彼不斷無明住地。故知四住為煩惱障，無明住地為智障也。

Now, the two obstructions are the heavy netting wherein all sentient beings are submerged in saṃsāra. They are the root source of all delusions, the rigid barrier blocking the path to nirvāṇa. Because they can obstruct the noble path, they are called obstructions. Although obstructions are measureless, to state the essentials there are generally two: first, the obstruction of afflictions; second, the obstruction to wisdom. There are three rounds of explanation for the meaning of these two obstructions: 1. the afflictions of the four entrenchments are the obstruction of afflictions, and the entrenchment of ignorance is the obstruction to wisdom; 2. the innate fetters of the five entrenchments are the obstruction of afflictions, and unknowing regarding empirical phenomena is the obstruction to wisdom. Ignorance is of two kinds: 1. ignorance deluded about principle; 2. unknowing regarding empirical phenomena. Ignorance deluded about principle is the innate fetter; 3. the innate fetters of the five entrenchments and unknowing regarding empirical phenomena together constitute the obstruction of afflictions, while discriminative conditioned wisdom is the obstruction to wisdom. In the first round, the distinction is made in four sections: 1. determining the marks of the obstructions; 2. explaining the names of the obstructions; 3. clarifying the places of severing; 4. distinguishing liberation with respect to the obstructions. Regarding "determining the marks," how is it known that the afflictions of the four entrenchments are the obstruction of afflictions, and the entrenchment of ignorance is the obstruction to wisdom? It is known by verifying the Śrīmālādevī Sūtra against the Bodhisattvabhūmi. In the Śrīmālādevī Sūtra, "with respect to the practitioners of the two vehicles, they sever only the four entrenchments, and do not sever the entrenchment of ignorance." In the Bodhisattvabhūmi it is said, "For practitioners of the two vehicles, the obstruction of afflictions is purified, but the obstruction to wisdom is not purified." That the afflictions are purified corresponds to the four entrenchments severed in the Śrīmālā[devī Sūtra]; that the obstruction to wisdom is not purified corresponds to their not severing the entrenchment of ignorance there. Thus we know that the four entrenchments are the obstruction of afflictions, and the entrenchment of ignorance is the obstruction to wisdom.