English
English version: The unceasing abode of ignorance (Avidya-vasabhumi, the dwelling place of ignorance). The *Bodhisattvabhumi-sastra* states that the *Klesavarana* (afflictive obscurations, obstructions arising from afflictions) of those in the Two Vehicles (Sravaka-pratyekabuddha, Hearers and Solitary Realizers) are purified, but not the *Jneyavarana* (cognitive obscurations, obstructions arising from ignorance of reality). Those whose afflictions are purified are like those who have severed the four abodes (catasro vasabhumi, four dwelling places of afflictions) as described in the *Srimala-devi-simhanada-sutra*. Those whose cognitive obscurations are not purified are like those who have not severed the abode of ignorance as described therein. Therefore, it is known that the four abodes are afflictive obscurations, and the abode of ignorance is a cognitive obscuration. Next, explaining their names: the knots of the five abodes (panca vasah klesah, five dwelling places of afflictions) universally cause disturbance and jointly obstruct wisdom. Why are the four abodes universally named afflictive obscurations, while ignorance alone is a cognitive obscuration? The answer is that, in principle, they are universally interconnected, but now, in order to distinguish the differences between the two obscurations, they are named according to what is hidden and what is manifest. For the time being, based on what is hidden and manifest, each is distinguished by name according to the strength of its function. The knots of the four abodes, when afflictions arise, initiate karma and generate disturbance, so their meaning is strong, and they are preferentially called afflictions. The delusion of a different mind is a separate entity from liberation, distant and obscuring wisdom, and its function is weak, so it is not called a cognitive obscuration. Ignorance is a dark delusion, truly far from clear understanding, close to and obscuring wisdom, so its meaning is strong, and it is called a cognitive obscuration. Inherent ignorance is not manifest, cannot initiate karma, or gather suffering as a result, and its disturbance is weak, so it is not called an afflictive obscuration. Next, clarifying the places of severance. There are roughly two stages. First, distinguishing relative to the Greater and Lesser Vehicles. Second, distinguishing directly relative to the mundane and supramundane within the Greater Vehicle. In the comparison of the Greater and Lesser Vehicles, there are three aspects in meaning. First, discussing the hidden and manifest mutually. Those in the Two Vehicles only remove afflictions, while Bodhisattvas only eliminate cognitive obscurations. It is not that those in the Two Vehicles do not partially eliminate cognitive obscurations, but what is severed is weak and hidden, so it is discussed from the perspective of what is coarse and manifest. It is not that Bodhisattvas do not eliminate afflictions, but the characteristics of what is severed are subtle and hidden, so it is discussed from the perspective of what is subtle. Second, comparing superiority and inferiority. The understanding of those in the Two Vehicles is weak, and they only sever afflictions. The cultivation of Bodhisattvas is broad, and they eliminate both obscurations. Therefore, the *Bodhisattvabhumi-sastra* states that the afflictive obscurations of Hearers and Solitary Realizers are purified, but not their cognitive obscurations. Bodhisattvas of the Bodhisattva lineage possess both purifications. Third, considering comprehensively based on the actual situation. Both those in the Two Vehicles and Bodhisattvas eliminate both obscurations. In terms of distinguishing relative to the mundane and supramundane within the Greater Vehicle, what is before practice and understanding is called mundane, and what is above the first ground is called supramundane. Within this, there are four aspects of distinction. First, abandoning the coarse and discussing the subtle. Bodhisattvas before the grounds have not severed either of these two obscurations, while those above the first ground eliminate both obscurations. Therefore, it is proclaimed in the *Nirvana Sutra* that those before the grounds possess the nature of afflictions. -------------------------------------------------------------------------------- 二者隐显互论。地前世间但断烦恼。初地以上唯除智障。三者优劣相形。地前解劣唯除烦恼。地上解胜二障双断。四者据实。通世及出世二障双除。相状如何。烦恼障中有其二种。一者子结。二者果结。子结烦恼地前所断。果缚烦恼地上所除。子结之中复有二种。一者正使作意而生。二者余习任性而起。正使烦恼声闻缘觉乃至性种断之周尽。习起之结习种性以上乃至相地断之毕竟。故地持云。初阿僧祇过解行住入欢喜地。断增上中恶趣烦恼不善正使。名为增上习名为中。入欢喜时悉皆断也。果缚之中亦有二种。一者正使作意而生。二者习气任运而起。正使烦恼所谓爱佛爱菩提等。始从初地次第断除。至不动地断之周尽。故地持云。第二阿僧祇过第七住入第八地。微细烦恼皆悉断灭。八地以上除彼余习。故地持云。第三阿僧祇断除习气入最上住。智障之中亦有二种。一者迷相。二者迷实。情所趣法名之为相。不能悟解云其本无。说以为迷。如来藏性说以为实。不能穷达说以为迷。迷相无明地前所除。迷实无明地上所遣。迷相无明复有二种。一者迷相立性。二者迷性立相。言迷相者妄法虚集以之为相。不知虚集建立定相名之迷也。言迷性者情而起法无性为性。迷此性故立因缘相也。迷相无明声闻缘觉乃至性种断之穷尽。迷 { "translations": [ "现代汉语译本", "二者隐显互论：在初地（菩萨十地之第一地，欢喜地）之前，世间修行者仅仅断除烦恼障（klesa-avarana）。初地及以上的菩萨，才能够去除智障（jnana-avarana）。", "三者优劣相形：初地之前的修行者，他们的理解力较弱，只能断除烦恼障。地上菩萨的理解力殊胜，能够同时断除烦恼障和智障。", "四者据实：通达世间法和出世间法，才能同时断除两种障碍。那么，这两种障碍的相状是怎样的呢？", "烦恼障中有两种：一是子结（种子性的烦恼），二是果结（结果性的烦恼）。子结烦恼在初地之前断除，果缚烦恼在地上断除。子结之中又有两种：一是通过正使（根本烦恼）作意而生起的烦恼，二是余习（烦恼的残余习气）任性而生起的烦恼。正使烦恼，声闻（sravaka）、缘觉（pratyekabuddha）乃至性种（具有某种根性的人）能够完全断除。习起之结，习种性以上的菩萨乃至相地（指菩萨修行过程中的某个阶段）才能究竟断除。所以《地持经》（Yogacarabhumi-sastra）中说：‘经过第一个阿僧祇劫（asamkhya-kalpa），解行住入欢喜地（pramudita-bhumi），断除增上（强烈的）、中等（中等的）恶趣（dugati）烦恼，以及不善的正使。增上称为习，中等称为中。进入欢喜地时，全部断除。’", "果缚之中也有两种：一是正使作意而生起的烦恼，二是习气任运而生起的烦恼。正使烦恼，比如爱佛、爱菩提等，从初地开始次第断除，直到不动地（acalabhumi，第八地）断除完毕。所以《地持经》中说：‘经过第二个阿僧祇劫，第七住入第八地，微细的烦恼全部断灭。’八地以上的菩萨去除这些烦恼的余习。所以《地持经》中说：‘第三个阿僧祇劫断除习气，进入最上住（指佛果）。’", "智障之中也有两种：一是迷相（对现象的迷惑），二是迷实（对实性的迷惑）。情所趣向的法称为相，不能领悟理解其本无自性，就称为迷。如来藏性（tathagatagarbha）称为实，不能彻底通达，就称为迷。迷相无明（avidya）在初地之前断除，迷实无明在地上断除。迷相无明又有两种：一是迷相立性，二是迷性立相。所谓迷相，是指虚妄的法聚集在一起形成现象，不知道这些虚妄的聚集建立的定相是虚假的，就称为迷。所谓迷性，是指以情识而生起的法，以无自性为自性，迷惑于这种自性，从而建立因缘相。迷相无明，声闻、缘觉乃至性种能够完全断除。", "english_translations": [ "English version", "The two, latent and manifest, are discussed in relation to each other. Before the first Bhumi (Bhumis are the ten stages of a Bodhisattva's path, the first being Pramudita-bhumi or Joyful Ground), one only severs the Klesa-avarana (afflictive obscurations). From the first Bhumi onwards, one exclusively removes the Jnana-avarana (cognitive obscurations).", "The two are compared in terms of superiority and inferiority. The understanding before the Bhumis is inferior, only removing the Klesa-avarana. The understanding on the Bhumis is superior, severing both obscurations simultaneously.", "According to reality, both worldly and trans-worldly, both obscurations are removed simultaneously. What are their characteristics?", "Within the Klesa-avarana, there are two types: first, the seed-knot (seed-like afflictions); second, the fruit-knot (resultant afflictions). The seed-knot afflictions are severed before the Bhumis, while the fruit-bound afflictions are removed on the Bhumis. Within the seed-knot, there are again two types: first, those arising intentionally from the fundamental afflictions; second, those arising spontaneously from residual habits. The fundamental afflictions are completely severed by Sravakas (hearers), Pratyekabuddhas (solitary realizers), and even those of a certain nature. The knots arising from habits are ultimately severed by Bodhisattvas above the nature-lineage, up to the stage of characteristics. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 'After passing the first asamkhya-kalpa (incalculable eon), dwelling in the practice of understanding and entering the Joyful Ground (Pramudita-bhumi), one severs the aggravated (strong), middling (moderate) afflictions of the evil destinies (dugati), and the unwholesome fundamental afflictions. The aggravated are called habits, the middling are called middle. Upon entering the Joyful Ground, all are severed.'", "Within the fruit-bound, there are also two types: first, those arising intentionally from the fundamental afflictions; second, those arising spontaneously from habitual tendencies. The fundamental afflictions, such as love for the Buddha, love for Bodhi (enlightenment), etc., are gradually severed from the first Bhumi onwards, until they are completely severed at the Immovable Ground (Acalabhumi, the eighth Bhumi). Therefore, the Yogacarabhumi-sastra says: 'After passing the second asamkhya-kalpa, dwelling in the seventh stage and entering the eighth Bhumi, subtle afflictions are all extinguished.' Bodhisattvas above the eighth Bhumi remove the residual habits of these afflictions. Therefore, the Yogacarabhumi-sastra says: 'In the third asamkhya-kalpa, one severs the habitual tendencies and enters the supreme dwelling (Buddhahood).'", "Within the Jnana-avarana, there are also two types: first, delusion about appearances; second, delusion about reality. The dharma (phenomena) to which the emotions are directed is called appearance. Not being able to awaken and understand that it is fundamentally without self-nature is called delusion. The Tathagatagarbha (Buddha-nature) is called reality. Not being able to thoroughly penetrate it is called delusion. Delusion about appearances (Avidya) is severed before the Bhumis, while delusion about reality is removed on the Bhumis. Delusion about appearances has two types: first, establishing a nature based on delusion about appearances; second, establishing appearances based on delusion about nature. Delusion about appearances refers to the false accumulation of dharmas that form appearances. Not knowing that the fixed characteristics established by these false accumulations are unreal is called delusion. Delusion about nature refers to the dharma arising from emotions, taking non-self-nature as self-nature. Being deluded about this nature leads to the establishment of conditioned appearances.