English
Therefore, one has not transcended the obscurations of knowledge. So, what obscures liberation? Afflictions such as clinging to self and what belongs to self obscure liberation. What obscures knowing all phenomena? Ignorance, where the nature of phenomena has not become manifest, obscures knowing all phenomena. Therefore, although there are various ways of distinguishing between the two obscurations of affliction and knowledge in individual treatises, based on cause, essence, function, and so on, in essence, the key point is the same. If the essential meaning is condensed into a core, it is like this: the main cause of wandering in samsara is afflictions such as attachment. And the root of these, without which they cannot arise, is said to be innate view of self, and this is also established by reasoning. All afflictions rooted in grasping at a self of a person are afflictive obscurations. Not knowing all phenomena as they are, as they exist, is ignorance that is ignorant of the nature of phenomena. Therefore, all subtle and coarse ignorance rooted in grasping at a self of phenomena are obscurations of knowledge. If one gains a deep understanding of this and applies it to the context of path practice, then whatever miserliness and so on arise from grasping at self, becoming the opposing side of each of the six perfections, and if these are present, one will not engage in the respective antidotal perfections, this is an afflictive obscuration. Even if one engages, but without realizing the selflessness of phenomena, conceptually thinking of the three spheres as truly existent, rooted in grasping at a self of phenomena, this is an obscuration of knowledge. As it is said in the Uttaratantra: 'Whatever conceptual thought of the three spheres, that is considered an obscuration of knowledge. Whatever conceptual thought of miserliness and so on, that is considered an afflictive obscuration.' Thus it is said. Therefore, if one realizes the selflessness of a person, then it is logically established that all afflictions rooted in that grasping at self will cease. If one sees selflessness, then attachment, hatred, pride, and so on, due to clinging, are impossible, and if grasping at self exists, then these also necessarily exist. As it is said in the Ratnavali: 'As long as there is clinging to the aggregates, so long there is clinging to self. If there is clinging to self, then there is also karma. From karma there is also birth.' And as it is said in the Pramanavarttika: 'If there is a self, then one knows there is another. From the division of self and other, arise clinging and hatred. These and those are all related.'
Chinese
从……中，一切过患都将产生。如是说。因此，对我执著的人，只要有我执，就会流转于轮回。如是说。《入中论》中说：所有烦恼过患，都由坏聚见，从见产生，为智者所见。如是等等。这样的我执，要用证悟无我的智慧来断除。这也要在见道时，现量见到真实的法性，断除对真实义的一切颠倒分别。此后在修道时，断除俱生我执。这二者，俱生和遍计的理解要点，应从其他地方了解。因此，声闻缘觉仅仅修习烦恼障的对治——人无我，就能断尽一切烦恼，就像柴火烧尽的火焰一样，因为没有了存在的因，所以不可能再返回轮回。但是，因为没有圆满修习法无我，所以不能断除所知障。一般来说，所有遮蔽所知自性的愚昧，都可以用烦恼的名称来称谓。但是，区分烦恼和所知二者的差别，例如非烦恼等，在任何情况下都非常重要。大乘圣者是从见道开始，同时断除烦恼障和所知障。在第八地的时候，以毫不费力地进入对境法性的方式，连微细的我执之因也断尽了。因此，一切烦恼都断尽，此后在三清净地中，仅仅断除二取习气，或者仅仅断除所知障。然而，即使是微细的遮蔽，也会阻碍对境法的体性，因此，平等性唯有佛陀才有，在有学道上是不可能的。如是《入中论》中说：无有贪著之慧与诸过失，俱时一处而安住之事，第八地时此等诸垢，悉皆连根而寂灭无余，烦恼灭已三地成殊胜，然佛一切如虚空藏，功德无边难思议之圆满，非彼等所能获得。如是说。此理并非唯是应成派的观点，而是大乘经部中所出，是诸大车轨的观点。因此，认为在不清净的七地中，仅仅断除了烦恼障。
English
From that, all faults will arise. Thus it is said. Therefore, those who are attached to self, as long as that self exists, will wander in samsara. Thus it is said. In the Entering the Middle Way, it says: All afflictive emotions and faults arise from the view of the aggregates as a real self; this is seen by the wise. Thus it is and so on. Such self-grasping is abandoned by the wisdom that realizes the antidote, selflessness. That is, in the path of seeing, one directly sees the true nature of reality and abandons all the completely fabricated, inverted views about the true meaning. From then on, in the path of meditation, one abandons the innate self-grasping. The key points of understanding these two, the fabricated and the innate, should be learned elsewhere. Therefore, the Hearers and Solitary Realizers, by meditating solely on the selflessness of persons, which is the antidote to the afflictive obscurations, can exhaust all afflictions. Just as a fire is extinguished when the fuel is exhausted, since there is no cause for existence, it is never possible to return to samsara. However, since they have not perfected the meditation on the selflessness of phenomena, they will not be able to abandon the obscurations to knowledge. In general, all the ignorance that obscures the nature of knowable things can be referred to by the name of afflictions. However, it is very important in all cases to distinguish between afflictions and knowledge, such as non-afflictions, which are distinguished by the pair of afflictions and knowledge. The Great Vehicle noble ones, starting from the path of seeing, simultaneously abandon both afflictive and cognitive obscurations. In the case of the eighth ground, by effortlessly entering the nature of phenomena, even the subtle cause of self-grasping is exhausted. Therefore, all afflictions are exhausted, and from then on, in the three pure grounds, one abandons only the habitual tendencies of dualistic appearance, or only the obscurations to knowledge. However, even a subtle obscuration can obstruct the nature of phenomena, so equality is only possible for the Buddhas, and not for those on the path of learning. As it is said in the Entering the Middle Way: Since a mind without attachment does not dwell together with faults, in the eighth ground, those stains are completely pacified along with their roots. Although afflictions are exhausted and the three grounds become superior, the Buddhas' wealth, like the sky, is boundless and complete, and cannot be attained by them. Thus it is said. This principle is not only the view of the Consequentialists, but it is the view of the great chariots that comes from the Great Vehicle sutras. Therefore, it is asserted that in the seven impure grounds, only the afflictive obscurations are abandoned.
Chinese
虽然这种宗派的规矩也在藏地出现过。既然具有通达二种无我的智慧，为何不舍弃所知障呢？《中边分别论》中说：“于法界中无明，非烦恼性是十障，十地相违品之敌，是彼诸地之对治。”如是等等，一切经论中都说到了十地各自所应断除的所知障，应当如是了知。其中，该宗派从第八地开始舍弃所知障。并且认为声闻、缘觉阿罗汉已经圆满证悟了法无我，并且已经断除了所有的烦恼障。对此，其他智者进行了反驳。如果这样，那么声闻、缘觉阿罗汉进入大乘时，在不清净的七地获得对治智慧时，就没有所要断除的了。并且也无法安立该地的无间道是对治什么，以及解脱道是从什么中解脱。此外，菩萨以大悲心的无量方便，在二无数劫中串习无我，还有什么所要断除的呢？声闻、缘觉没有方便而修习，如果能在三世等时间内断除，那么成佛时小乘比大乘更快了等等，作了许多辨析。所有前后双方都是具有思辨能力的人，因此对于这种以理性的技巧进行辩论的方式，应当以不带偏见的智慧，以欣赏奇妙景象的心态来观看。这样，烦恼障和所知障这二者也不是截然分开的，二种无我的对治也不是不能相容的。对此，荣 सोम巴 大师曾这样说过：如果考察所有痛苦的所断烦恼，它们是一还是多呢？如果是一，那么后来的对治就没有意义了。如果是多，那么缘于界、有情、法有多少，就必须断除多少不同的烦恼，这是无法断除的。对此，应当这样解释：烦恼是从我执的处所，缘于事物和相状而产生的。在它们存在期间，有多少对境，就会有多少烦恼产生。如果我执的处所消失了，就像没有魔术师一样，它的幻术烦恼也不会产生。
English
Although this kind of sectarian rule has also appeared in Tibet. Since there is wisdom that understands the two kinds of selflessness, why not abandon the cognitive obscurations? The Madhyāntavibhāga states: "Ignorance in the realm of phenomena, is not of the nature of affliction, but is the ten obscurations, the opponents of the ten grounds, are the antidotes of those grounds." Thus, all the sutras and treatises speak of the cognitive obscurations that should be abandoned by each of the ten grounds, and should be understood as such. There, that sect begins to abandon cognitive obscurations from the eighth ground. And it is believed that the Śrāvakas, Pratyekabuddhas, and Arhats have completely realized the selflessness of phenomena and have abandoned all afflictive obscurations. To this, other wise men have refuted. If so, then when the Śrāvakas, Pratyekabuddhas, and Arhats enter the Mahāyāna, when they obtain the antidote wisdom in the impure seven grounds, there will be nothing to be abandoned. And it is also impossible to establish what the uninterrupted path of that ground is the antidote to, and from what the liberation path is liberated. Furthermore, Bodhisattvas, with the immeasurable means of great compassion, are accustomed to selflessness for two countless eons, what is there to be abandoned? If the Śrāvakas and Pratyekabuddhas, without means, can abandon it in three lifetimes, then the attainment of Buddhahood will be faster in the Hīnayāna than in the Mahāyāna, and so on, many analyses have been made. All the former and latter parties are thoughtful people, so for this way of debating with rational skills, one should watch with an unbiased wisdom, with the attitude of appreciating a wonderful sight. In this way, the two afflictive and cognitive obscurations are not completely separated, and the two antidotes of selflessness are not incompatible. To this, the great Rongzompa said: If we examine whether the afflictions to be abandoned of all sufferings are one or many? If it is one, then the later antidote is meaningless. If they are many, then however many realms, beings, and dharmas are focused on, so many different afflictions must be abandoned, which cannot be abandoned. To this, it should be explained as follows: Afflictions arise from the place of self-grasping, focusing on things and characteristics. As long as they exist, however many objects there are, so many afflictions will arise. If the place of self-grasping disappears, just like there is no magician, its illusionary afflictions will not arise.
Chinese
因此，这些烦恼是从一和异中解脱出来的。因此，为了调伏那些执着于法自性和共相的声闻，将轮回的因果和涅槃的因果以差别来概括，并分为四谛来显示，专注于所显示的差别，将智慧和烦恼二者仅仅是分开来。实际上，一切智慧都是一，即证悟一切法无我的智慧。一切烦恼也是一，即如此愚昧于我的分别念。因此，以针对人我的智慧不能断除烦恼，而以针对法我的智慧，凭借断除颠倒戏论的力量才能断除，但以执着实有的方式不能断除。那么，声闻安住于具有所缘的地上，没有脱离对实有的执着，他们如何能断除烦恼并获得菩提呢？对此，将会如此宣说：声闻们虽然想要从自己的宗派中断除烦恼并获得无为法，但在大乘中，烦恼的自性已尽，习气未尽，尚未脱离异熟果蕴的人，断除了三界的一切束缚，被称为阻止有情业力之命。如《遍照幻化网》中所说：舍弃方便与智慧，对外境实有极执着，此等下劣乘之人，如何能得无上菩提？作为对此的回答，宣说了两种菩提：有余和无余。有余是蕴的自性，烦恼已被完全焚毁。无余是没有习气，如虚空般无垢清净。诸佛以方便宣说了如此这般的菩提。应当如是理解。此外，菩提被称为知晓灭尽不生。以无为法来区分的是圣者。如果也这样说，那么所显示的三种菩提，什么是灭尽且知晓不生的呢？对此，如此说道：断除了三界一切束缚的烦恼，即是阿罗汉。无论什么，阻止那些生起的法。