English
English version Section: Increase and Equality Regarding acceptance and rejection in Samsara, it speaks of two types of obstructions. Treatise: 'Complete obstruction' refers to the Klesha-avarana (obstruction of afflictions) and the Jnana-avarana (obstruction of knowledge), because they completely obstruct the Bodhisattva lineage. 'Partial obstruction' refers to the Klesha-avarana, because it obstructs the Sravaka lineage. 'Increasing obstruction' refers to actions such as greed. 'Equal obstruction' refers to actions of equal measure. The ability to obstruct the Anupadhisesa-nirvana (Nirvana without remainder) attained by the Bodhisattva lineage, regarding acceptance and rejection in Samsara, is called 'obstruction of acceptance and rejection in Samsara.' These five obstructions, as appropriate, are said to obstruct the two types of lineages, Bodhisattvas and Sravakas. Furthermore, the verse says: The aspects of nine types of afflictions are the nine fetters such as love. The first two obstruct revulsion and abandonment, the remaining seven obstruct true seeing. They obstruct the view of self, its reality, cessation, and the path, and the preciousness of the Triple Gem. Because of the pervasiveness of profit, respect, etc., and the absence of complete knowledge. Treatise: The aspects of the obstruction of afflictions are roughly nine types, namely the nine fetters such as love. The fetter of love obstructs revulsion, because one cannot be repulsed by pleasant circumstances. The fetter of hatred obstructs abandonment, because one cannot abandon unpleasant circumstances. The remaining seven fetters obstruct true seeing, because they obstruct the seven types of pervasive knowledge in sequence. Specifically, the fetter of pride obstructs the pervasive knowledge of the false view of self. When cultivating direct perception, pride arises intermittently or continuously, and because of its power, it is not severed. The fetter of ignorance obstructs the pervasive knowledge of the reality of the view of self, because one does not understand the aggregates of grasping. The fetter of views obstructs the pervasive knowledge of the truth of cessation, because the Satkayadristi (view of self) and Antagrahadristi (view of extremes) fear cessation, and because wrong views slander cessation. The fetter of attachment obstructs the pervasive knowledge of the truth of the path, because one grasps other dharmas as pure. The fetter of doubt obstructs the pervasive knowledge of the Triple Gem, because one does not believe in the qualities of the Triple Gem. The fetter of jealousy obstructs the pervasive knowledge of profit, respect, etc., because one does not see their faults. The fetter of miserliness obstructs the pervasive knowledge of detachment, because one is attached to the necessities of life. Furthermore, there are other obstructions that obstruct the ten pure dharmas such as goodness. What are their aspects? The verse says: Without effort, in an inappropriate place, not arising according to reason. Not generating right thought, resources not yet complete. Lacking lineage, good friends, mind extremely weary. -------------------------------------------------------------------------------- 性 及阙于正行 鄙恶者同居 倒粗重三余 般若未成熟 及本性粗重 懈怠放逸性 著有着资财 及心性下劣 不信无胜解 如言而思义 轻法重名利 于有情无悲 匮闻及少闻 不修治妙定
Chinese
论曰。如是名为善等法障。所障善等其相云何。颂曰。 善菩提摄受 有慧无乱障 回向不怖悭 自在名善等 论曰。如是善等十种净法。谁有前说几种障耶。颂曰。 如是善等十 各有前三障 论曰。善有三障。一无加行。二非处加行。三不如理加行。菩提有三障。一不生善法。二不起正思惟。三资粮未圆满。发菩提心名为摄受。此有三障。一阙种性。二阙善友。三心极疲厌性。有慧者。谓菩萨于了此性有三种障。一阙正行。二鄙者共住。三恶者共住。此中鄙者。谓愚痴类乐毁坏他名为恶者。无乱有三障。一颠倒粗重。二烦恼等三障中随一有余性。三能成熟解脱慧未成熟。性障断灭名无障。此有三障。一俱生粗重。二懈怠性。三放逸性。回向有三障。令心向余不向无上正等菩提。一贪着诸有。二贪着资财。三心下劣性。不怖有三障。一不信重补特伽罗。二于法无胜解。三如言而思义。不悭有三障。一不尊重正法。二尊重名誉利养恭敬。三于诸有情心无悲愍 现代汉语译本 性 及阙于正行（缺少正确的行为） 鄙恶者同居 倒粗重三余（颠倒的粗重烦恼还有剩余） 般若未成熟 及本性粗重（以及本性粗重） 懈怠放逸性 著有着资财（执着于拥有财富） 及心性下劣 不信无胜解（不相信，没有殊胜的理解） 如言而思义 轻法重名利（轻视佛法，重视名利） 于有情无悲（对于众生没有慈悲） 匮闻及少闻（缺乏听闻佛法或者很少听闻佛法） 不修治妙定（不修习殊胜的禅定） 论曰。如是名为善等法障。所障善等其相云何。颂曰。 善菩提摄受（善、菩提、摄受） 有慧无乱障 回向不怖悭（回向、不怖、不悭吝） 自在名善等 论曰。如是善等十种净法。谁有前说几种障耶。颂曰。 如是善等十 各有前三障 论曰。善有三障。一无加行（没有精进的修行）。二非处加行（在不适当的地方精进修行）。三不如理加行（不如理如法的精进修行）。菩提有三障。一不生善法（不产生善法）。二不起正思惟（不生起正确的思维）。三资粮未圆满（修行的资粮没有圆满）。发菩提心名为摄受（发起菩提心称为摄受）。此有三障。一阙种性（缺少菩提的种子）。二阙善友（缺少善知识）。三心极疲厌性（内心非常疲惫厌倦）。有慧者。谓菩萨于了此性有三种障。一阙正行（缺少正确的行为）。二鄙者共住（和卑鄙的人住在一起）。三恶者共住（和邪恶的人住在一起）。此中鄙者。谓愚痴类乐毁坏他名为恶者（这里卑鄙的人，是指愚痴喜欢毁坏他人的人，称为邪恶的人）。无乱有三障。一颠倒粗重（颠倒的粗重烦恼）。二烦恼等三障中随一有余性（烦恼等三种障碍中，任何一种还有剩余）。三能成熟解脱慧未成熟（能够成熟解脱的智慧还没有成熟）。性障断灭名无障（本性的障碍断灭称为没有障碍）。此有三障。一俱生粗重（与生俱来的粗重烦恼）。二懈怠性（懈怠的习性）。三放逸性（放逸的习性）。回向有三障。令心向余不向无上正等菩提（使心向往其他，不向往无上正等菩提）。一贪着诸有（贪着各种存在）。二贪着资财（贪着财富）。三心下劣性（心性低劣）。不怖有三障。一不信重补特伽罗（不相信尊重补特伽罗(pudgala，人)）。二于法无胜解（对于佛法没有殊胜的理解）。三如言而思义（按照字面意思去理解佛法）。不悭有三障。一不尊重正法（不尊重正法）。二尊重名誉利养恭敬（尊重名誉、利益、供养和恭敬）。三于诸有情心无悲愍（对于一切众生内心没有悲悯）
English
English version Nature And lacking in right conduct, dwelling with the vile and wicked. Inverted, coarse, and with remnants of the three poisons, prajna (wisdom) is not yet mature. And with a nature that is coarse and heavy, and a disposition to be lazy and unrestrained. Attached to possessions and wealth, and with a mind that is base and inferior. Without faith and without superior understanding, thinking of the meaning according to the words. Disregarding the Dharma and valuing fame and gain, without compassion for sentient beings. Lacking in learning and with little knowledge, not cultivating excellent samadhi (meditative concentration). Treatise: These are called the hindrances to good and other dharmas. What are the characteristics of the good and other dharmas that are hindered? The verse says: 'Good, Bodhi (enlightenment), embracing, having wisdom, without the hindrance of confusion, Dedication, without fear, unselfishness, being at ease, are called good and other dharmas.' Treatise: Who among these ten pure dharmas of good and others has the aforementioned kinds of hindrances? The verse says: 'These ten of good and others, each has the first three hindrances.' Treatise: Good has three hindrances: first, without effort; second, effort in the wrong place; third, effort that is not in accordance with the principle. Bodhi (enlightenment) has three hindrances: first, not generating good dharmas; second, not arising with right thought; third, the accumulation of resources is not complete. Generating the Bodhi (enlightenment) mind is called embracing. This has three hindrances: first, lacking the seed nature; second, lacking good friends; third, the mind is extremely weary and厌倦. Those with wisdom, namely Bodhisattvas, have three hindrances in understanding this nature: first, lacking right conduct; second, dwelling with the vile; third, dwelling with the wicked. Among these, the vile are those who are foolish and delight in destroying others, and are called wicked. Without confusion has three hindrances: first, inverted and coarse; second, any one of the three hindrances of afflictions and others has a remaining nature; third, the wisdom that can mature liberation is not yet mature. The hindrance of nature being extinguished is called without hindrance. This has three hindrances: first, innate coarseness; second, laziness; third, unrestrainedness. Dedication has three hindrances, causing the mind to turn to others and not to unexcelled, equal, and right Bodhi (enlightenment): first, attachment to all existences; second, attachment to wealth; third, a mind that is base and inferior. Without fear has three hindrances: first, not believing in and respecting the pudgala (person); second, without superior understanding of the Dharma; third, thinking of the meaning according to the words. Without stinginess has three hindrances: first, not respecting the right Dharma; second, respecting fame, gain, offerings, and reverence; third, without compassion for all sentient beings. --------------------------------------------------------------------------------
Chinese
。自在有三障令不得自在。一匮闻生长能感匮法业故。二少闻。三不修治胜三摩地。 复次如是诸障于善等十。随余义中有十能作。即依彼义应知此名。十能作者。一生起能作。如眼等于眼识等。二安住能作。如四食于有情。三任持能作。谓能任持如器世间于有情世间四照了能作。如光明于诸色。五变坏能作。如火等于所熟等。六分离能作。如镰等于所断等。七转变能作。如金师等转变金等成镮钏等。八信解能作。如烟等于火等。九显了能作。如因于宗。十至得能作。如圣道等于涅槃等。依如是义故。说颂言。 能作有十种 谓生住持照 变分离转变 信解显至得 如识因食地 灯火镰工巧 烟因圣道等 于识等所作 于善等障应知亦然。一生起障。谓于其善以诸善法应生起故。二安住障。谓于菩提以大菩提不可动故。三任持障。谓于摄受以菩提心能任持故。四照了障。谓于有慧以有慧性应照了故。五变坏障。谓于无乱转灭迷乱名变坏故。六分离障。谓于无障此于障离系故。七转变障。谓于回向以菩提心转变相故。八信解障。谓于不怖无信解者有怖畏故。九现了障。谓于不悭于法无悭者。为他显了故。十至得障。谓于自在此是能得自在相故。所障十法次第义者。谓有欲证无上菩提。于 现代汉语译本： 自在有三种障碍，使人不能获得自在。第一是缺乏听闻和生长，这能感生缺乏佛法的业。第二是听闻太少。第三是不修习殊胜的三摩地（Samadhi，禅定）。 其次，这些障碍对于善等十法，在不同的意义上，各有十种作用。应该根据这些意义来理解这些名称。这十种作用是：第一，生起作用，比如眼根对于眼识的生起。第二，安住作用，比如四种食物对于有情众生的安住。第三，任持作用，即能够任持，比如器世间对于有情世间。第四，照了作用，比如光明对于各种颜色。第五，变坏作用，比如火对于所煮熟的食物。第六，分离作用，比如镰刀对于所割断的东西。第七，转变作用，比如金匠将金子转变成戒指、手镯等。第八，信解作用，比如烟能使人相信有火。第九，显了作用，比如因能显了宗（结论）。第十，至得作用，比如圣道（Arya Path）能使人证得涅槃（Nirvana，寂灭）。根据这些意义，所以说了这首偈颂： 能作有十种，谓生住持照，变分离转变，信解显至得，如识因食地，灯火镰工巧，烟因圣道等，于识等所作。 对于善等法的障碍，也应该这样理解。第一，生起障碍，即对于善法，因为各种善法应该生起。第二，安住障碍，即对于菩提（Bodhi，觉悟），因为大菩提不可动摇。第三，任持障碍，即对于摄受，因为菩提心能够任持。第四，照了障碍，即对于有智慧，因为有智慧的自性应该照了。第五，变坏障碍，即对于无乱，转灭迷乱名为变坏。第六，分离障碍，即对于无障碍，这是对于障碍的解脱。第七，转变障碍，即对于回向，因为菩提心转变了相。第八，信解障碍，即对于不怖畏，没有信解的人会有怖畏。第九，显了障碍，即对于不悭吝，对于佛法不悭吝的人，会为他人显了。第十，至得障碍，即对于自在，这是能够获得自在的相。所障碍的十种法的次第意义是，想要证得无上菩提的人，对于...