大乘起信論義疏 2.5

2.5

云何妨真？如《維摩》說「寂滅是菩提，滅諸相故。」此智是相，所以是障。「不觀是菩提，離諸緣故。」此智是緣，所以為障。「不行是菩提，無憶念故。」此智憶念，所以為障。「斷是菩提，斷諸是故。」此智是見，所以是障。「離是菩提，離妄想故。」此知妄想，所以是障。「障是菩提，障諸願故。」此智是願，所以是障。菩提真明，此智性闇，所以是障。如世樂受，性是行苦，如是等過不可具陳，皆違真德故說為障。

How does it hinder the real? As the Vimalakīrtinirdeśa states: 'Quiescence is bodhi, because it extinguishes all marks.' This wisdom is a mark; therefore it is an obstruction. 'Non-contemplation is bodhi, because it is free from all conditions.' This wisdom is conditioned; therefore it is an obstruction. 'Non-action is bodhi, because it is without recollection.' This wisdom recollects; therefore it is an obstruction. 'Severance is bodhi, because it severs all dogmatic affirmations.' This wisdom is a view; therefore it is an obstruction. 'Separation is bodhi, because it is separated from conceptualization.' This wisdom is conceptualization; therefore it is an obstruction. 'Obstruction is bodhi, because it obstructs all vows.' This wisdom is a vow; therefore it is an obstruction. Bodhi is true luminosity; this wisdom is dark in nature; therefore it is an obstruction. Just as worldly pleasant feeling is in its nature the suffering of conditioned existence, such faults cannot be detailed fully; because they all contradict the virtue of the real, they are spoken of as obstructions.