大乘義章 5.4

5.4

第一釋名。所言障者，隨義不同乃有多種，或名煩惱、或名為使、或名為結、或名為纏、或名為縛、或名為流、或名為枙、或名為取、或名為漏、或名為垢、或說為惑、或說為障，如是非一。勞亂之義，名曰煩惱。隨逐繫縛，稱之為使。結集生死，目之為結。結縛眾生，亦名為結。能纏行人目之為纏，又能纏心亦名為纏。羈繫行人，故目為縛。漂流行人，說之為流。能令眾生為苦所枙，故名為枙。取執境界，說以為取。流注不絕，其猶瘡漏，故名為漏。染污淨心，說以為垢。能惑所緣，故稱為惑。能礙聖道，說以為障。如是差別無量無邊，今隨一義且說為障。名字麁爾。

First, explaining the names. What is called an "obstruction" has many kinds according to different meanings. They are variously called afflictions (kleśa), propensities (anuśaya), fetters (saṃyojana), entwinements (paryavasthāna), bonds (bandhana), outflows (āsrava / ogha), yokes (yoga), grasping (upādāna), leakages (āsrava), stains (mala), described as delusions (bhrānti/moha), or described as obstructions (āvaraṇa); they are by no means singular. The meaning of toilsome disturbance is called "affliction". Following closely and binding fast is termed "propensity". Knitting together [birth in] saṃsāra is referred to as "fetter"; binding sentient beings is also called "fetter". Being able to entwine the practitioner is referred to as "entwinement", and being able to entwine the mind is also called "entwinement". Shackling the practitioner, they are therefore referred to as "bonds". Sweeping the practitioner along, they are described as "floods". Being able to yoke sentient beings with suffering, they are therefore called "yokes". Grasping and seizing objects is described as "grasping". Flowing unceasingly like the oozing of an ulcer, they are therefore called "leakages". Defiling the pure mind, they are described as "stains". Being able to delude that which is cognitively grasped, they are therefore termed "delusions". Being able to obstruct the noble path, they are described as "obstructions". Such distinctions are limitless and boundless; here, in accordance with one single meaning, they are tentatively spoken of as "obstructions". The names are roughly as such.