大乘起信論別記 1.150

1.150

「又染心義者」已下，第三束作二障。然二障之義略有二門：「二、二棄通障，十使煩惱，能使流轉障涅槃果，名煩惱障；菩薩別障法執等惑迷所知境，障菩提果，名所知障。此門如餘經論所說。二、一切動念取相等心，違如理智寂靜之性，名煩惱礙；根本無明昏迷不覺，違如量智覺察之用，名為智礙。念此論中約後門義，故說六種染心，名煩惱礙；無明住地，名為智礙。然以相當，無明應障理智，染心障於量智。何不爾者？未必爾故。未必之意，如論自說。論五。

From "Furthermore, the meaning of defiled mind" below is the third section, condensing them into the two obstacles. However, the meaning of the two obstacles generally has two gates: 1. The two abandoned general obstacles: the ten driving afflictions, which cause transmigration and obstruct the fruit of nirvāṇa, are called the afflictive obstacle; the distinct obstacle of the bodhisattvas—afflictions such as grasping at dharmas, which confuse the knowable objects and obstruct the fruit of bodhi—is called the cognitive obstacle. This gate is as taught in other sūtras and treatises. 2. All minds that activate thoughts and grasp at marks, which run counter to the quietude of the nature of knowledge that conforms to reality (yathābhūtajnāna), are called the afflictive impediment; fundamental avidyā, being muddled and non-enlightened, running counter to the function of discerning awareness of knowledge of the full measure (yāvattākañāna), is called the cognitive impediment. Note that this treatise is based on the meaning of the latter gate; therefore it says that the six kinds of defiled mind are called the afflictive impediment, and the ground of avidyā is called the cognitive impediment. However, by formal correspondence, avidyā ought to obstruct knowledge of reality, and defiled mind ought to obstruct knowledge of measure. Why is it not so? Because it is not necessarily so. The intent of this non-necessity is as the treatise itself explains. [End of] fascicle five.