[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813) › 1.165 # 大乘起信論略述 1.165 大乘起信論略述 1.165 - **Language:** Classical Chinese ### [1.165](https://indike.org/pramana/in.bauddha.taisho.2813.1.165) 論。此義云何至種種知故　述曰。此徵釋所由也。文中徵釋。徵之意者。既此無明動淨心體成於染心。則無明是細應障理智。染心是麁應障量智。而此別顯能障法者義云何耶。答中文二。先惑。後智。以依染心能見能現能取境者。即轉現智三種染心。於六染中隨舉三種顯其能所不平等相。違平等性者。釋成礙義。以此染心能所差別乖根本智能所平等。所以障於真如理智故說染心名煩惱礙。下釋智礙。以一切法常靜無有起者。是舉無明所迷法性。無明不覺妄與法違者。正顯無明違於法性故。不能得隨順世間種種知者。由乖靜法心境生故。便取礙境礙見拘心故。不能得發如量智。稱如量境。隨順世間種種知也。故說無明名為智礙。 > The treatise says: "What does this mean? \[…\] all kinds of knowing." Dankuang explains: This inquires into and explains the reasons. In the text there is an inquiry and an explanation. The intent of the inquiry is: since this avidyā stirs the pure mental essence to form defiled mind, then avidyā is subtle and should hinder the cognition of principle, while defiled mind is coarse and should hinder the cognition of proportional measure; why then is the obscuring dharma distinguished in this way? In the answer there are two: first, delusion; second, cognition. "Because relying on defiled mind, there are perceiving, manifesting, and grasping objects": these are the three kinds of defiled mind of transforming, manifesting, and cognition. Among the six defilements, it cites three at will to show their unequal characteristics of subject and object. "It opposes the nature of equality": this explains the meaning of hindrance. Because the distinction between subject and object in this defiled mind contradicts the equality of subject and object in fundamental cognition, it hinders the cognition of the principle of tathatā; therefore defiled mind is called the affliction-hindrance. Below, he explains the cognition-hindrance. "Because all dharmas are constantly quiescent and without arising": this adduces the dharmatā about which avidyā is deluded. "Avidyā, being non-awakening, erroneously opposes dharmas": this directly shows that avidyā opposes dharmatā. Therefore, "it is unable to accord with worldly phenomena and know them in all their diversity": because mind and objects arise in contradiction to quiescent dharmas, it seizes obstructing objects and obstructing views that bind the mind; thus it cannot give rise to the cognition of proportional measure, accord with proportional objects, and follow worldly phenomena to know them in all their diversity. Therefore avidyā is called the cognition-hindrance. > — English (machine translation) (machine translation) - [Previous: 1.164](https://indike.org/pramana/in.bauddha.taisho.2813.1.164) - [Next: 1.166](https://indike.org/pramana/in.bauddha.taisho.2813.1.166) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2813.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2813~en-mt.1.165) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.54) — Classical Chinese - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.4.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2813.1.165](https://indike.org/pramana/in.bauddha.taisho.2813.1.165) · Pramāṇa