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# 起信論疏筆削記 12.68

起信論疏筆削記 12.68

- **Language:** Classical Chinese

### [12.68](https://indike.org/pramana/in.bauddha.taisho.1848.12.68)

煩惱中，疏　先問等者，約麁細以成難也。秖合細法障細法、麁法障麁法，方是其宜，何故不爾？前二染者，以業相微細，未分能所，欲成礙義，難見相違，故今偏約轉、現二相以酬前難。然雖不言，意亦含攝，以依動心說能見故，可以意知。前三染即分別智，已前三者皆是事識，故依境起。以此等者，以理智無能所，染心有能所，敵體相違，故成礙義。

> Under kleśa, the commentary's "First asking...", and so on: it constructs the objection in terms of coarse and subtle. It would only be proper for subtle dharmas to obstruct subtle dharmas and coarse dharmas to obstruct coarse dharmas; why is it not so? Regarding the first two defilements: because the mark of karma is subtle and has not yet separated into subject and object, if one wishes to establish the meaning of hindrance, it is difficult to see mutual opposition; hence it now specifically addresses the previous objection in terms of the two marks of transformation and manifestation. However, although not mentioned, the intent also implicitly includes \[the mark of karma\], since an able-to-see \[subject\] is spoken of based on the moving mind, as can be understood implicitly. The first three defilements are conceptualizing wisdom; the three prior to it are all phenomenon-discriminating consciousnesses, and therefore arise based on external objects. \[Regarding\] "Because of this", and so on: because the wisdom of principle has no subject and object, whereas the defiled mind has subject and object, they directly oppose each other, and thus establish the meaning of hindrance.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.12.68) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.12.68](https://indike.org/pramana/in.bauddha.taisho.1848.12.68) · Pramāṇa
