起信論疏筆削記 12.30

12.30

二、釋文，論分六段。今初，二：初、障。疏　是六下，據用科名，合無此說。今此重對者，為通前類攝故，此即九相中二相。見愛等即五意中意之識，麁分別即異相也。但麁下，釋此別名，外執於境，與境相應；內起見愛，計我我所故。污其下，釋此通名。淨行即真如根本智也，此智有二：一人空智、二法空智。此智不起者，由染心有力，為能障故，故名為污。若漸修此觀，觀成智起，即翻染心，故名為治。斯則敵體相違，故成治義。然此以對始覺名染義也。若據論意，則約對本覺之淨以明其染，故前文云：是心自性清淨而有無明，為無明所染，有其染心也。問：障染何別？答：體雖無別，名義有殊。障則對治覺立，如下文云：能障真如根本智故。染則對本覺立，如前引文：是心自性清淨等。

Second, explaining the text: the Śāstra is divided into six sections. Now first, two parts: first, hindrance. Commentary: "These are the six..." and so on: according to the use of the section title, there should not be this explanation. Now re-matching it is done to align with the previous subsumption under categories; these are two marks among the nine marks. Views and attachments, etc., are the consciousness of the mental faculty among the five consciousnesses; coarse conceptual differentiation is the mark of change. "Only coarse..." and so on explains this specific name: externally clinging to objects, it is associated with objects; internally giving rise to views and attachments, it conceptualizes self and what belongs to self. "Polluting its..." and so on explains this common name. Pure conduct is the fundamental wisdom of tathatā; this wisdom is twofold: first, the wisdom of the emptiness of persons; second, the wisdom of the emptiness of dharmas. That this wisdom does not arise is because the defiled mind has power and acts as an obstacle; hence it is called "polluting." If one gradually cultivates this contemplation, and the contemplation matures and wisdom arises, it overturns the defiled mind; hence it is called "antidote." Thus they are diametrically opposed, thereby establishing the meaning of an antidote. However, this is termed "defilement" in contrast to actualized enlightenment. If determined by the meaning of the Śāstra, defilement is explained in contrast to the purity of original enlightenment; hence the previous text said: "The self-nature of this mind is pure, yet there is avidyā; perfumed by avidyā, there is its defiled mind." Question: What is the difference between hindrance and defilement? Answer: Although their essence is not different, the designations and meanings are distinct. Hindrance is established in contrast to the antidotal enlightenment, as the text below says: "because it can hinder the fundamental wisdom of tathatā." Defilement is established in contrast to original enlightenment, as in the previously cited text: "the self-nature of this mind is pure," and so on.