大乘起信論廣釋卷第三．四．五 4.14

4.14

論。此義如何至種種智故　釋曰。此徵釋所由也。既由無明成於染心。無明細本應障理智。染心麁末應障量智。倒顯障法義云何耶。答中文二。先惑。後智。以依染心能見能現者。後三染中前二染也。妄取覺界者。通前三染心。彼皆依境界起故。違平等性者。釋成礙義。以此染心能所差別乖於真如能所平等。所以障於根本理智。以一切法常靜等者。是舉無明所迷法性。無明不覺妄與法違者。正顯無明違法性義。此不了真本性寂靜妄有起故。滅與法乖違故。不能得隨順等者。由乖靜諸心境生故。便取礙境礙見拘心故。不能得稱如量境隨順世間種種知也。故說無明障於量智。

Treatise: "What does this mean? [...] manifold cognitions." Commentary: This questions and explains the reason. Since the defiled mind is formed due to avidyā, subtle and fundamental avidyā ought to obstruct the cognition of principle, while the coarse and derivative defiled mind ought to obstruct the cognition of quantity. How is it that the obstructed dharmas are explained in reverse? In the reply there are two parts: first, afflictions; second, cognitions. "Relying on the defiled mind, being able to see and able to manifest" refers to the first two defilements among the latter three defilements. "Falsely grasping the realm of objects" extends to the former three defiled minds, for they all arise in reliance on the realm of objects. "Conflicting with the samatā" explains the meaning of hindrance: because the distinction of active and passive in this defiled mind conflicts with the equality of active and passive in tathatā, it obstructs the fundamental cognition of principle. "Because all dharmas are constantly quiescent," etc., adduces the dharmatā obscured by avidyā. "Avidyā is non-awakening and falsely conflicts with dharma" directly reveals how avidyā conflicts with dharmatā. Because it does not understand that true original nature is quiescent and falsely arises, its arising and ceasing conflict with dharma. "Cannot accord with," etc.: because various minds and objects conflicting with quiescence arise, they grasp hindering objects and hindering views constrain the mind; therefore, one cannot match the realm of quantity and accord with the manifold cognitions of the worldly sphere. Hence it is said that avidyā obstructs the cognition of quantity.