大乘起信論義疏 2.8

2.8

次隨文釋，此中有二：一者、別障；二者、「此義云何」以下，釋其義相。言「染心義」者，業識以下乃至讀識以為染心。「能障真如根本智」者，是恒沙惑亂勞義強，能障真如寂滅智也。「無明義」者，是根本無明地也。「障世間自然業智」者，無明是其迷闇義。故障佛種智，真明解也。「自然業」者，是不思議作業也。所障法者，謂證教二道、法報兩果也。自下第二釋其相。釋二障故即分為二：初為煩惱，後為智障。「此義云何」者，設問發起。「以依染心」者，是業識也。末中第一，故名之為依。言「能見能現妄取境界」者，轉現智識，略無續識。亦可此是六識體故，所以不論。「違平等性」者，以染心者是分別心，真心寂靜故正相返。所以違者？下顯違由，「以一切法常靜無起相」，此舉理，略無惑相。然此自解「無明不覺妄」者，是釋者障。「與法違故」者，無明闇惑，種智真明，故相返也。下釋其由，「不能得知一切世間種種境界故」者，是舉所障。諸界根原故，故說二障也。

Next, explaining following the text. In this there are two parts: first, the specific hindrances; second, from "What does this mean?" downward, explaining the characteristics of their meaning. As for the words "the meaning of the defiled mind", from the karmic consciousness downward up to the continuing consciousness constitutes the defiled mind. "It is able to hinder the fundamental wisdom of tathatā": this is because the sense of disturbance and toil of the Ganges-sands delusions is strong, so it is able to hinder the quiet, extinguished wisdom of tathatā. "The meaning of ignorance": this is the entrenchment of fundamental ignorance. "Hinders the wisdom of spontaneous activity in the world": ignorance has the sense of delusion and darkness, and therefore it hinders the Buddha's wisdom of all modes, which is true and clear understanding. "Spontaneous activity": this is inconceivable activity. The phenomena hindered are the two paths of realization and teaching, and the two fruits of dharmakāya and saṃbhogakāya. From here downward is the second [part], explaining their characteristics. Because it explains the two hindrances, it is divided into two: first is affliction, and second is the knowledge-hindrance. "What does this mean?": this poses a question to initiate [the explanation]. "Because relying on the defiled mind": this is the karmic consciousness. Being the first among the branches, it is therefore called "relying". As for the words "it can perceive, can manifest, and falsely grasps objects": this refers to the transforming, manifesting, and knowing consciousnesses, briefly omitting the continuing consciousness. Alternatively, because this is the substance of the six consciousnesses, it is therefore not discussed. "It contradicts the nature of equality": because the defiled mind is a discriminative mind, while the true mind is tranquil, they are directly opposed. Why does it contradict? Below clarifies the reason for the contradiction: "Because all phenomena are constantly tranquil and without marks of arising." This adduces the principle, briefly omitting the marks of delusion. However, this self-explains: "the delusion of non-enlightened ignorance" explains the hindrance. "Because it contradicts the Dharma": ignorance is dark delusion, while the wisdom of all modes is true clarity; hence they are opposed. Below explains the reason: "Because it is incapable of knowing all the various realms of the world": this adduces that which is hindered. Because it is the root source of all realms, the two hindrances are therefore explained.