摩訶止觀 6.217

6.217

智有二種：證智、識智。識智分別，體違、想順。想順故，說為智；體違分別與證智為礙，故說智為障。又佛於二障得解脫。《涅槃》云：「斷愛故，得心解脫；斷無明故，得智解脫。」《地持》中說愛為煩惱首，故心解脫對治煩惱障也。遠離一切無明穢污，於一切所知，知無障礙，名「智淨」。智淨即慧解脫。若以智所知礙，名「智障」者，以無明故，於智有礙，正以無明為智障體也。《入大乘論》云：「出世間無明是智障。世間無明，賢聖已遠離。」即是先斷煩惱障也。

Wisdom is of two kinds: realizing wisdom and cognizing wisdom. Cognizing wisdom is discriminative; its essence is contrary, while its conceptualization is concordant. Because its conceptualization is concordant, it is spoken of as wisdom; because its contrary essence and discrimination present an obstacle to realizing wisdom, wisdom is spoken of as a hindrance. Furthermore, the Buddha attains liberation from both hindrances. The Nirvāṇa Sūtra says: 'By abandoning craving, one attains mental liberation; by abandoning ignorance, one attains liberation through wisdom.' In the Bodhisattvabhūmi, craving is explained as the foremost among afflictions, so mental liberation counteracts the affliction hindrance. Being far removed from all defilements of ignorance and knowing all knowables without impediment is called 'purity of wisdom.' Purity of wisdom is precisely liberation through wisdom. If an impediment to wisdom's knowables is called a 'cognitive hindrance,' because ignorance obstructs wisdom, ignorance precisely constitutes the essence of the cognitive hindrance. The Treatise on Entering the Mahāyāna says: 'Supramundane ignorance is the cognitive hindrance. Mundane ignorance has already been left far behind by the worthies and sages.' This refers to having severed the affliction hindrance first.