大乘起信論義記 3.48

3.48

前中言染心者，六染心也。能障真如根本智者，顯其礙義。謂照寂妙慧如理之智，名根本智，即上文智淨相也。染心諠動違此寂靜，故名染心為煩惱礙，以煩動惱動故。今此且依本末相依門，以所起染心為煩惱礙，能起染心之無明為智礙。不約人法二執，以明二礙。

In the former part, 'defiled mind' refers to the six defiled minds. 'Can obstruct the fundamental cognition of tathatā' reveals the meaning of hindrance. That is, the wondrous discernment that illuminates tranquility, the cognition of what is as-it-is, is called fundamental cognition—namely, the mark of cognitive purity mentioned above. Defiled mind is clamorous and agitated, conflicting with this tranquility; therefore defiled mind is named the affliction hindrance, because it causes affliction and perturbation. Here, relying for now on the gate of mutual dependence between root and branch, the arisen defiled mind is taken as the affliction hindrance, and avidyā which gives rise to the defiled mind is taken as the hindrance to cognition. It does not explain the two hindrances in terms of the two attachments to self and dharmas.