大乘起信論略述 1.164

1.164

論。又染心者至業智故　述曰。次下第三釋二礙義。於中有二。初直顯二礙。後徵釋所由。此初也。文中惑智言染心者。六種染心能障真如根本智者。顯其礙義。照寂妙惠如理之智名真如根本智。能照真如根本理故。是依主釋。六種染心煩勞惱動障此寂靜故。說染心名煩惱礙。煩惱即礙。持業釋也。言無明者。根本無明。障業智者。顯其礙義。謂即後得如量之智能隨世間起。自然業智有世間自然業故。故名世間自然業。有財釋也。無明昏迷無所了達。違此智用名為智礙。智之礙故依主釋也。

The treatise says: "Furthermore, defiled mind […] because of [hindering] karmic cognition." Dankuang explains: Next, the third part explains the meaning of the two hindrances. In this there are two: first, directly revealing the two hindrances; second, inquiring into and explaining their reasons. This is the first. In the text concerning delusion and cognition, saying "defiled mind" means that the six kinds of defiled mind are able to hinder the fundamental cognition of tathatā, revealing their meaning as hindrances. The wonderful wisdom that illumines quiescence and accords with principle is called the fundamental cognition of tathatā; because it can illumine the fundamental principle of tathatā, it is a tatpuruṣa compound. Because the six kinds of defiled mind are troubled, vexatious, and agitating, hindering this quiescence, the defiled mind is called the affliction-hindrance; affliction is itself the hindrance, a karmadhāraya compound. The word "avidyā" refers to fundamental avidyā. "Hindering karmic cognition" reveals its meaning as a hindrance: that is, the subsequently attained cognition of proportional measure can arise following worldly situations. Natural karmic cognition possesses worldly natural activity, and hence is called worldly natural activity, a bahuvrīhi compound. Avidyā is dark and confused, comprehending nothing; opposing this cognitive function, it is called the cognition-hindrance; being a hindrance to cognition, it is a tatpuruṣa compound.