大乘起信論廣釋卷第三．四．五 4.13

4.13

論。又染心者至業智故　釋曰。次顯二礙義。於中有二。先直顯二礙。後徵釋所由。此初也。文中有二。初惑。後智。有義。此中礙與障別。顯了門中名為二障。隱密門內名為二礙。謂法相宗麁淺門中我執為首百二十八貪嗔癡等□惱眾生能障涅槃名煩惱障。法執為首見疑無明愛慢等覆所知境能障菩提名所知障。此之二障在別七識決定。不與第八識俱。若法性宗祕密門內。非但識中二執二障。兼彼八識總名煩惱根本無明。以微細故。是所依故名為智礙斷。斯異義故置礙言。由此義故礙與障別。有義。此說理必不然。新論名障不言礙。故梁攝論等依前宗義亦說礙名。豈為隱密。譯者隨置障礙無別。但可隨宗顯義深淺。言染心者。六種染心能障等者。顯其礙義。照寂妙惠如理之智名根本智。根本之智根本即智。二釋皆通。即是上文智淨相也。此根本智言真如者。一是真如本覺智故。二依真如而修生故。三照真如根本理故。此諸染心煩勞惱動障。此寂靜名煩惱礙。是持業釋。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能業故。有世間自能業故。而得此名。有財釋也。即上所言不思議業智起此業亦有三義。一以本覺隨染成故。二以如量而修生故。三以得此如量體故。無明昏迷無所分別。違此智用名為智礙。智之礙故。是依主釋。

Treatise: "Furthermore, defiled mind [...] karma-cognition." Commentary: Next is the revelation of the meaning of the two hindrances. Herein there are two parts: first, directly revealing the two hindrances; second, questioning and explaining the reason. This is the first. In the text there are two parts: first, afflictions; second, cognitions. One opinion holds: Here, "hindrance" (礙) differs from "obstruction" (障). In the explicit gate they are called the two obstructions; within the implicit gate they are called the two hindrances. That is, within the coarse and superficial gate of the Dharma-characteristic school, the one hundred and twenty-eight instances of greed, anger, ignorance, and so on, headed by attachment to self, afflict sentient beings and can obstruct nirvāṇa; they are called the affliction obstruction. Views, doubt, ignorance, craving, conceit, and so on, headed by attachment to dharmas, veil the knowable realm and can obstruct bodhi; they are called the knowable obstruction. These two obstructions reside exclusively in the seven distinct consciousnesses and definitely do not accompany the eighth consciousness. Within the esoteric gate of the Dharma-nature school, not only the two attachments and two obstructions in the consciousnesses, but also those eight consciousnesses together are collectively called affliction; the fundamental avidyā, because it is subtle and is that on which they rely, is called the hindrance to cognition. To sever this divergent view, the word "hindrance" (礙) is used. Due to this meaning, "hindrance" differs from "obstruction". Another opinion holds: This explanation is certainly not reasonable. The new translation uses "obstruction" (障) and does not say "hindrance" (礙); therefore, the Liang translation of the Mahāyānasaṃgraha and so on, following the former school's meaning, also use the word "hindrance". How could it be esoteric? The translators used "obstruction" or "hindrance" interchangeably without difference. One can only follow the schools in revealing the depth or shallowness of meaning. "Defiled mind": the six kinds of defiled mind can obstruct, etc., reveals the meaning of hindrance. The marvelous wisdom that illuminates quiescence, the cognition of reality, is called the fundamental cognition. "Fundamental cognition" means either the cognition of the fundamental or that the fundamental is itself cognition; both interpretations are admissible. This is the "characteristic of cognitive purity" mentioned above. This fundamental cognition is said to be tathatā: first, because it is the original awakening cognition of tathatā; second, because it is cultivated and produced in reliance on tathatā; third, because it illuminates the fundamental principle of tathatā. These defiled minds are vexing, disturbing, and moving, obstructing this quiescence, and are called the affliction hindrance; this is a karmadhāraya compound. "Avidyā": that fundamental avidyā obstructs karma-cognition reveals its meaning of hindrance. That is, the subsequent cognition of quantity can, in accordance with the worldly, initiate its own active karma; because it has the active karma of the worldly sphere, it obtains this name; it is a bahuvrīhi compound. This is the inconceivable karma-cognition spoken of above. The arising of this karma also has three meanings: first, because original awakening follows defilement and forms it; second, because it is cultivated and produced in accordance with quantity; third, because it attains this substance of quantity. Avidyā is muddled and makes no distinctions, conflicting with the functioning of this cognition, and is called the hindrance to cognition. It is the hindrance of cognition, so it is a tatpuruṣa compound.