起信論疏筆削記 12.30

12.30

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.