大乘起信論別記 1.150

1.150

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.