大乘起信論內義略探記 1.57

1.57

問：此意未審，願更明其旨。答：且有二義：一、二乘通障十使煩惱，能使流轉障涅槃果，名煩惱障也；煩惱別障法執等惑，迷所知境，障菩提果，名所知障也。二、一切動念取相等心，違如理知寂靜之性，名煩惱礙；根本無明，昏迷不覺，違如量智覺察之用，名為智礙。今此論中約後義故，說六種染心名煩惱礙，無明住地名為智礙。又以相配之，無明應障理智，染心障於量智也。論云「染心義者，名煩惱礙，能障真如根本智故。無明義者，為智礙，能障世間自然業智故。」此中真如根本智者，照寂妙慧，如理之智，即上云「智淨相」也。染心喧動違此寂靜，故名染心為煩惱礙，煩動惱動故。今此依本末相依義，以所起染心為煩惱礙，能起染心無明為智礙，不約人法二執以明二礙也。世間自然業智者，後得如量智，即上「不思議業用」也，無明昏迷，無明分別，違此智用故，名為智礙，從所障而得名也。

Question: This meaning is not yet clear; please clarify its import further. Answer: There are provisionally two meanings: First, the two vehicles are generically obstructed by the ten afflictions (anusaya/kleśa), which cause them to transmigrate and obstruct the fruit of nirvāṇa; this is called the affliction obstacle (kleśāvaraṇa). The afflictions specifically obstruct [the mind with] errors such as grasping at dharmas, deluding one regarding the objective realm of what is to be known and obstructing the fruit of bodhi; this is called the cognitive obstacle (jñeyāvaraṇa). Second, all minds that stir thoughts and seize upon marks run counter to the quiescent nature of gnosis that accords with principle (yathāvad-bhāvikatā-jñāna); these are called affliction-impediments (kleśāvaraṇa). Fundamental avidyā, being stuporous, deluded, and unawakened, runs counter to the discerning function of gnosis that accords with quantity (yāvad-bhāvikatā-jñāna); this is called the cognitive impediment (jñānāvaraṇa). In this treatise, drawing on the latter meaning, the six kinds of defiled mind are said to be the affliction-impediment, and the entrenchment of avidyā (avidyā-vāsabhūmi) is said to be the cognitive impediment. Furthermore, matching them by their characteristics, avidyā ought to obstruct the gnosis of principle, while the defiled mind obstructs the gnosis of quantity. The treatise says: "The meaning of the defiled mind is called the affliction-impediment, because it can obstruct the fundamental gnosis of tathatā. The meaning of avidyā is called the cognitive impediment, because it can obstruct the natural karma-gnosis of the world." Here, the fundamental gnosis of tathatā refers to the subtle wisdom that illuminates quiescence, the gnosis of principle; this is the "pure mark of wisdom" mentioned above. The defiled mind is clamorous and agitated, running counter to this quiescence; hence, the defiled mind is called the affliction-impediment because it afflicts and agitates. Now, relying here on the meaning of the mutual interdependence of root and branch, the arisen defiled mind is taken as the affliction-impediment, and the avidyā that gives rise to the defiled mind is taken as the cognitive impediment; it does not elucidate the two impediments by relying on the two graspings at person and dharmas. The natural karma-gnosis of the world refers to the subsequently attained gnosis that accords with quantity; this is the "inconceivable karma-function" mentioned above. Avidyā is stuporous and deluded, having avidyā-discrimination, and runs counter to this function of gnosis; hence it is called the cognitive impediment, deriving its name from what it obstructs.