English
English version: Freedom has three obstacles that prevent one from attaining it. First, is the lack of hearing and growth, which can cause karma that lacks Dharma. Second, is hearing too little. Third, is not cultivating superior Samadhi (禅定). Furthermore, these obstacles, in relation to the ten good qualities, each have ten functions in different senses. These names should be understood according to these meanings. These ten functions are: First, the function of arising, such as the eye organ for the arising of eye consciousness. Second, the function of abiding, such as the four kinds of food for the abiding of sentient beings. Third, the function of upholding, that is, being able to uphold, such as the container world for the sentient world. Fourth, the function of illuminating, such as light for various colors. Fifth, the function of changing and destroying, such as fire for the cooked food. Sixth, the function of separating, such as a sickle for what is cut off. Seventh, the function of transforming, such as a goldsmith transforming gold into rings, bracelets, etc. Eighth, the function of believing and understanding, such as smoke enabling people to believe there is fire. Ninth, the function of revealing, such as a reason revealing a conclusion. Tenth, the function of attaining, such as the Noble Path (Arya Path) enabling people to attain Nirvana (寂灭). According to these meanings, the following verse is spoken: There are ten kinds of functions, namely arising, abiding, upholding, illuminating, changing, separating, transforming, believing and understanding, revealing, and attaining, like consciousness, cause, food, earth, lamp, fire, sickle, craftsmanship, smoke, cause, the Noble Path, etc., for what consciousness, etc., do. The obstacles to the ten good qualities should also be understood in this way. First, the obstacle to arising, that is, for good qualities, because various good qualities should arise. Second, the obstacle to abiding, that is, for Bodhi (觉悟), because great Bodhi is immovable. Third, the obstacle to upholding, that is, for embracing, because the Bodhicitta (菩提心) can uphold. Fourth, the obstacle to illuminating, that is, for having wisdom, because the nature of having wisdom should illuminate. Fifth, the obstacle to changing and destroying, that is, for non-confusion, transforming and extinguishing confusion is called changing and destroying. Sixth, the obstacle to separating, that is, for non-obstacle, this is liberation from obstacles. Seventh, the obstacle to transforming, that is, for dedicating, because the Bodhicitta transforms the appearance. Eighth, the obstacle to believing and understanding, that is, for non-fear, those without belief and understanding will have fear. Ninth, the obstacle to revealing, that is, for non-stinginess, those who are not stingy with the Dharma will reveal it to others. Tenth, the obstacle to attaining, that is, for freedom, this is the aspect of being able to attain freedom. The sequential meaning of the ten qualities that are obstructed is that those who want to attain unsurpassed Bodhi, for... --------------------------------------------------------------------------------
Chinese
胜善根先应生起。胜善根力所任持故。必得安住无上菩提。为令善根得增长故。次应发起大菩提心。此菩提心与菩萨性为所依止。如是菩萨由已发起大菩提心及胜善根力所持故。断诸乱倒起无乱倒。由见道中无乱倒故。次于修道断一切障。既断障已持诸善根回向无上正等菩提。由回向力所任持故。于深广法便无怖畏。既无怖畏。便于彼法见胜功德。能广为他宣说开示。菩萨如是种种功德力所持故。疾证无上正等菩提。于一切法皆得自在。是名善等十义次第。虽善等法即是觉分波罗蜜多。诸地功德而总别异。今应显彼菩提分等诸障差别。颂曰。 于觉分度地 有别障应知 论曰。复于觉分波罗蜜多诸地功德各有别障。于菩提分有别障者。颂曰。 于事不善巧 懈怠定减二 不植羸劣性 见粗重过失 论曰。于四念住有于诸事不善巧障。于四正断有懈怠障。于四神足有三摩地减二事障。一于圆满欲勤心观随减一故。二于修习八断行中随减一故。于五根有不植圆满顺解脱分胜善根障。于五力有羸劣性障。谓即五根由障所杂有羸劣性。于七等觉支有见过失障。此是见道所显示故。于八圣道支有粗重过失障。此是修道所显示故。于到彼岸有别障者。颂曰。 障富贵善趣 不舍诸有情 于失 现代汉语译本：首先应当生起殊胜的善根。由于殊胜善根的力量支持，必定能够安住于无上菩提（Awakening）。为了使善根得以增长，其次应当发起大菩提心（Great Bodhicitta）。这菩提心以菩萨性（Bodhisattva nature）作为所依止。这样，菩萨由于已经发起大菩提心，并且有殊胜善根的力量支持，就能断除各种颠倒错乱，生起没有颠倒错乱的智慧。由于在见道（Path of Seeing）中没有颠倒错乱，接下来在修道（Path of Cultivation）中就能断除一切障碍。断除障碍之后，将所持有的各种善根回向于无上正等菩提（Unexcelled Perfect Enlightenment）。由于回向的力量支持，对于甚深广大的佛法便不会感到怖畏。既然没有怖畏，就能在那佛法中见到殊胜的功德，能够广泛地为他人宣说开示。菩萨像这样被种种功德的力量所支持，迅速证得无上正等菩提，对于一切法都能够得到自在。这叫做善等十义的次第。虽然善等法就是觉分（factors of enlightenment）、波罗蜜多（perfections）、诸地功德，但总相和别相有所不同。现在应当显示菩提分等各种障碍的差别。颂曰： ‘于觉分度地，有别障应知。’ 论曰：又于觉分、波罗蜜多、诸地功德，各有不同的障碍。对于菩提分有不同的障碍，颂曰： ‘于事不善巧，懈怠定减二，不植羸劣性，见粗重过失。’ 论曰：对于四念住（Four Foundations of Mindfulness），有对于诸事不善巧的障碍。对于四正断（Four Right Exertions），有懈怠的障碍。对于四神足（Four Bases of Supernormal Powers），有三摩地（Samadhi）减损二事的障碍，一是在圆满欲、勤、心、观中随一减损，二是于修习八断行中随一减损。对于五根（Five Roots），有不植圆满顺解脱分殊胜善根的障碍。对于五力（Five Powers），有羸劣性的障碍，就是说五根由于障碍的混杂而有羸劣性。对于七等觉支（Seven Factors of Enlightenment），有见过失的障碍，这是见道所显示的。对于八圣道支（Eightfold Noble Path），有粗重过失的障碍，这是修道所显示的。对于到彼岸（Paramita）有不同的障碍，颂曰： ‘障富贵善趣，不舍诸有情，于失’
English
English version: First, excellent roots of virtue should arise. Because they are sustained by the power of excellent roots of virtue, one will certainly abide in Unexcelled Bodhi (Awakening). In order to cause roots of virtue to increase, next, one should generate Great Bodhicitta (Mind of Awakening). This Bodhicitta takes the Bodhisattva nature (Bodhisattva nature) as its support. Thus, a Bodhisattva, because they have already generated Great Bodhicitta and are sustained by the power of excellent roots of virtue, cuts off all disordered inversions and arises without disordered inversions. Because there are no disordered inversions in the Path of Seeing, next, in the Path of Cultivation, one cuts off all obstructions. Having cut off obstructions, one dedicates all the roots of virtue one holds to Unexcelled Perfect Enlightenment. Because one is sustained by the power of dedication, one will have no fear of the profound and vast Dharma. Since one has no fear, one sees excellent qualities in that Dharma and is able to widely proclaim and reveal it to others. A Bodhisattva, being sustained by the power of such various qualities, quickly attains Unexcelled Perfect Enlightenment and obtains mastery over all Dharmas. This is called the order of the ten meanings of goodness, etc. Although the Dharmas of goodness, etc., are the factors of enlightenment, perfections, and qualities of the grounds, they are different in general and particular aspects. Now, the differences in the obstructions to the factors of enlightenment, etc., should be revealed. The verse says: 'In the factors of enlightenment, perfections, and grounds, one should know that there are separate obstructions.' The treatise says: Moreover, in the factors of enlightenment, perfections, and qualities of the grounds, there are separate obstructions. Regarding the separate obstructions to the factors of enlightenment, the verse says: 'Unskillfulness in affairs, laziness, and the reduction of two in concentration, not planting weak natures, seeing coarse faults.' The treatise says: Regarding the Four Foundations of Mindfulness, there is the obstruction of unskillfulness in affairs. Regarding the Four Right Exertions, there is the obstruction of laziness. Regarding the Four Bases of Supernormal Powers, there is the obstruction of the reduction of two things in Samadhi (Concentration): one, the reduction of one of desire, effort, mind, or observation in completeness; two, the reduction of one of the eight practices of abandonment in cultivation. Regarding the Five Roots, there is the obstruction of not planting complete excellent roots of virtue that accord with the division of liberation. Regarding the Five Powers, there is the obstruction of weak natures, that is, the Five Roots have weak natures due to the mixture of obstructions. Regarding the Seven Factors of Enlightenment, there is the obstruction of seeing faults, which is what is revealed in the Path of Seeing. Regarding the Eightfold Noble Path, there is the obstruction of coarse faults, which is what is revealed in the Path of Cultivation. Regarding reaching the other shore (Paramita), there are different obstructions. The verse says: 'Obstructing wealth and good destinies, not abandoning sentient beings, in loss' -------------------------------------------------------------------------------- 德减增 令趣入解脱 障施等诸善 无尽亦无间 所作善决定 受用法成熟
Chinese
论曰。此说十种波罗蜜多所得果障。以显十种波罗蜜多自性之障。谓于布施波罗蜜多说富贵自在障。于净戒波罗蜜多说善趣障。于安忍波罗蜜多说不舍有情障。于精进波罗蜜多说减过失增功德障。于静虑波罗蜜多说令所化趣入法障。于般若波罗蜜多说解脱障。于方便善巧波罗蜜多说施等善无穷尽障。由此回向无上菩提。令施等善无穷尽故。于愿波罗蜜多说一切生中善无间转障。由大愿力摄受能顺善法生故。于力波罗蜜多说所作善得决定障。由思择力及修习力能伏彼障非彼伏故。于智波罗蜜多说自他受用法成熟障。不如闻言而觉义故。于地功德有别障者。颂曰。 遍行与最胜 胜流及无摄 相续无差别 无杂染清净 种种法无别 及不增不减 并无分别等 四自在依义 于斯十法界 有不染无明 障十地功德 故说为十障 论曰。于遍行等十法界中有不染无知障。十地功德如次建立为十地障。谓初地中所证法界名遍行义。由通达此证得自他平等法性。第二地中所证法界名最胜义。由通达此作是思惟。是故我今于同出离。一切行相应遍修治。是为勤修相应出离。第三地中所证法界名胜流义。由 现代汉语译本 减少过失，增长功德， 引导所化众生趣入解脱。 障碍布施等诸善行， 使之无有穷尽也无有间断。 所作的善行得到决定， 自他受用的法得到成熟。 论曰：这里讲述了十种波罗蜜多（Paramita，意为到彼岸）所获得的果报和障碍，以此来彰显十种波罗蜜多自性的障碍。即对于布施波罗蜜多，说是富贵自在的障碍；对于净戒波罗蜜多，说是善趣（Sugati，好的去处）的障碍；对于安忍波罗蜜多，说是不舍弃有情的障碍；对于精进波罗蜜多，说是减少过失、增长功德的障碍；对于静虑波罗蜜多，说是引导所化众生趣入佛法的障碍；对于般若波罗蜜多，说是解脱的障碍；对于方便善巧波罗蜜多，说是布施等善行无穷无尽的障碍，由此回向于无上菩提（Anuttara-samyak-sambodhi，无上正等正觉），使布施等善行无穷无尽；对于愿波罗蜜多，说是一切生中善行无间断运转的障碍，由大愿力摄受，能够顺应善法生起；对于力波罗蜜多，说是所作善行得到决定的障碍，由思择力和修习力能够降伏这些障碍，而不是被它们降伏；对于智波罗蜜多，说是自他受用的法得到成熟的障碍，因为不能如实听闻而觉悟其义。对于地的功德有特别的障碍，颂曰： 普遍行和最殊胜， 殊胜的流动和无所摄， 相续没有差别， 没有混杂的染污和清净， 种种法没有差别， 以及不增加也不减少， 并且没有分别等等， 四种自在所依的意义。 在这十法界中， 有不染污的无明（Avidya，无知）。 障碍十地的功德， 所以说为十种障碍。 论曰：在普遍行等十法界（Dharmadhatu，宇宙万法）中，有不染污的无知障碍。十地的功德依次建立为十地障碍。所谓初地中所证悟的法界名为普遍行义，由于通达此法，证得自他平等的法性。第二地中所证悟的法界名为最殊胜义，由于通达此法，作这样的思惟：‘因此我现在对于共同的出离，一切行相应地普遍修治，这是勤奋修习相应的出离。’第三地中所证悟的法界名为殊胜流动义，由于...