起信論疏筆削記 12.68

12.68

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.