English
Delusion about appearances is completely severed by Sravakas, Pratyekabuddhas, and even those of a certain nature." ] } --------------------------------------------------------------------------------
Chinese
性无明习种性以上乃至初地皆悉断除。迷实无明亦有二种。一者迷实相。二者迷实性。空寂无为是其实相。不能知是寂泊无为故名迷相。如来藏中恒沙佛法真实元有是其实性。不能穷证说为迷性。此二无明说断不定。若依地经初地以上乃至六地除其迷相。是故得为明别顺忍。七地以上断迷实性。是故证得无生忍体。若依涅槃九地以还断其迷相。是故说为闻见佛性。十地以上断迷实性。是故说为眼见佛性。以验求二障皆是始终通断。治断粗尔。次辨第四对障辨脱。断烦恼障得心解脱。断除智障得慧解脱。是义云何分别有二。一者隐显互论。断烦恼障。诸佛菩萨世谛心脱断除智障。真谛慧解脱何故如是。烦恼染事故断烦恼。世谛心脱断烦恼。理实虽随有一切德脱就主为名。遍言心脱。无明障理。故断无明。真谛慧脱断无明。时即理所成一切德脱就主作名。遍名慧脱。二者对障宽狭分别。断烦恼障。唯除事中染爱心故。世谛心脱断智障时除无明地。及断事中粗无明。故二谛慧脱。此初番竟。 大乘起信论义疏上之下 大正藏第 44 册 No. 1843 大乘起信论义疏 大乘起信论义疏下之上 净影寺沙门慧远撰 第二番中亦有四门。一定障相。二释障名。三明断处。四对障辨脱。言定相 现代汉语译本： 从性无明习种性（Xingwuming Xizhongxing，指最细微、潜在的无明习气）以上，乃至初地（Chudi，菩萨修行阶位的第一个阶段）都完全断除。迷实无明也有两种：一是迷实相，二是迷实性。空寂无为是实相（Shixiang，真实的相状），不能认识到这种寂静无为，所以叫做迷相。如来藏（Rulaizang，一切众生本具的清净佛性）中，恒河沙数般的佛法真实原本就存在，这是实性（Shixing，真实的体性），不能彻底证悟，就称为迷性。这两种无明，说断除的时间并不确定。如果依据《地经》，初地以上乃至六地（Liudi，菩萨修行的第六个阶段）断除迷相，因此能够得到明别顺忍（Mingbie Shunren，对真理清晰辨别的顺忍）。七地（Qidi，菩萨修行的第七个阶段）以上断除迷实性，因此证得无生忍体（Wusheng Rentiti，对万法不生不灭的体悟）。如果依据《涅槃经》，九地（Jiudi，菩萨修行的第九个阶段）以下断除迷相，因此说为闻见佛性（Wenjian Foxing，通过听闻而见到佛性）。十地（Shidi，菩萨修行的第十个阶段）以上断除迷实性，因此说为眼见佛性（Yanjian Foxing，通过直接证悟而见到佛性）。由此验证，求得的二障（Erzhang，烦恼障和所知障）都是从始至终贯穿断除的，治理和断除只是粗略而言。 接下来辨析第四个方面：对照二障辨别解脱。断除烦恼障（Fannaozhang，由贪嗔痴等烦恼引起的障碍）得到心解脱（Xin Jietuo，内心的解脱）。断除智障（Zhizhang，由对真理的迷惑引起的障碍）得到慧解脱（Hui Jietuo，智慧的解脱）。这个道理是什么呢？可以从两个方面来分别：一是隐显互论，断除烦恼障，诸佛菩萨在世俗谛（Shidi，相对的真理）上得到心解脱；断除智障，在真谛（Zhendi，绝对的真理）上得到慧解脱。为什么会这样呢？因为烦恼会污染事物，所以断除烦恼，在世俗谛上得到心解脱。断除烦恼，实际上虽然伴随着一切功德的解脱，但还是以主要的方面来命名，普遍称为心解脱。无明会障碍真理，所以断除无明，在真谛上得到慧解脱。断除无明时，也就是真理所成就的一切功德的解脱，以主要的方面来命名，普遍称为慧解脱。二是根据二障的宽泛和狭窄来分别，断除烦恼障，只是去除事情中的染爱之心，所以在世俗谛上得到心解脱；断除智障时，去除无明地，以及断除事情中粗略的无明，所以在二谛（Erdie，真谛和俗谛）上得到慧解脱。这是第一番的辨析。 《大乘起信论义疏》上之下 大正藏第 44 册 No. 1843 《大乘起信论义疏》 《大乘起信论义疏》下之上 净影寺沙门慧远撰 第二番中也有四个方面：一是确定二障的相状，二是解释二障的名称，三是说明断除二障的处所，四是对照二障辨别解脱。先说确定二障的相状。
English
English version: From the stage of 'Xingwuming Xizhongxing' (性无明习种性, the subtle and latent habits of ignorance) upwards, up to and including the 'Chudi' (初地, the first stage of a Bodhisattva's practice), all are completely eradicated. There are also two types of 'Mishi Wuming' (迷实无明, ignorance regarding reality): one is ignorance regarding 'Shixiang' (实相, the true form), and the other is ignorance regarding 'Shixing' (实性, the true nature). 'Kongji Wuwei' (空寂无为, emptiness and non-action) is the true form; not being able to recognize this stillness and non-action is called ignorance of form. Within the 'Rulaizang' (如来藏, the pure Buddha-nature inherent in all beings), the countless Buddha-dharmas, as numerous as the sands of the Ganges, are truly and originally present; this is the true nature. Not being able to fully realize this is called ignorance of nature. The time of eradicating these two types of ignorance is not fixed. According to the 'Di Jing' (地经, the Sutra of the Stages), from the first stage upwards to the sixth stage (Liudi, the sixth stage of a Bodhisattva's practice), ignorance of form is eradicated, and therefore one attains 'Mingbie Shunren' (明别顺忍, acceptance of truth with clear discernment). From the seventh stage (Qidi, the seventh stage of a Bodhisattva's practice) upwards, ignorance of true nature is eradicated, and therefore one attains the body of 'Wusheng Rentiti' (无生忍体, the realization of the non-arising and non-ceasing nature of all dharmas). According to the 'Nirvana Sutra', up to the ninth stage (Jiudi, the ninth stage of a Bodhisattva's practice), ignorance of form is eradicated, and therefore it is said that one hears and sees the Buddha-nature (Wenjian Foxing, seeing Buddha-nature through hearing). From the tenth stage (Shidi, the tenth stage of a Bodhisattva's practice) upwards, ignorance of true nature is eradicated, and therefore it is said that one sees the Buddha-nature with the eye (Yanjian Foxing, seeing Buddha-nature through direct realization). From this verification, the two obstacles (Erzhang, the obstacles of afflictions and knowledge) that are sought are eradicated from beginning to end, but the treatment and eradication are only roughly stated. Next, we will discuss the fourth aspect: distinguishing liberation by contrasting the two obstacles. Eradicating the 'Fannaozhang' (烦恼障, the obstacle of afflictions caused by greed, anger, and ignorance) leads to 'Xin Jietuo' (心解脱, liberation of the mind). Eradicating the 'Zhizhang' (智障, the obstacle of knowledge caused by delusion about truth) leads to 'Hui Jietuo' (慧解脱, liberation of wisdom). What is the reason for this? It can be distinguished from two aspects: first, discussing the hidden and manifest aspects mutually. Eradicating the obstacle of afflictions, the Buddhas and Bodhisattvas attain liberation of mind in the 'Shidi' (世谛, conventional truth); eradicating the obstacle of knowledge, they attain liberation of wisdom in the 'Zhendi' (真谛, ultimate truth). Why is it like this? Because afflictions defile things, so eradicating afflictions leads to liberation of mind in conventional truth. Although eradicating afflictions is actually accompanied by the liberation of all merits, it is still named after the main aspect, generally called liberation of mind. Ignorance obstructs the truth, so eradicating ignorance leads to liberation of wisdom in ultimate truth. When ignorance is eradicated, that is, the liberation of all merits accomplished by the truth, it is named after the main aspect, generally called liberation of wisdom. Second, distinguishing based on the breadth and narrowness of the two obstacles. Eradicating the obstacle of afflictions only removes the defiled love in matters, so liberation of mind is attained in conventional truth. When eradicating the obstacle of knowledge, the ground of ignorance is removed, as well as the coarse ignorance in matters, so liberation of wisdom is attained in the two truths (Erdie, conventional truth and ultimate truth). This is the end of the first analysis. Commentary on the Awakening of Faith in the Mahayana, Volume 1, Part 2 Taisho Tripitaka, Volume 44, No. 1843, Commentary on the Awakening of Faith in the Mahayana Commentary on the Awakening of Faith in the Mahayana, Volume 2, Part 1 Composed by Shramana Huiyuan of Jingying Temple In the second section, there are also four aspects: first, determining the characteristics of the two obstacles; second, explaining the names of the two obstacles; third, clarifying the places where the two obstacles are eradicated; and fourth, distinguishing liberation by contrasting the two obstacles. First, let's talk about determining the characteristics of the two obstacles. --------------------------------------------------------------------------------
Chinese
者。云何得知。五住性结为烦恼障。事中无知以为智障。如涅槃说。断除一切贪瞋痴等得心解脱。一切所知无障碍。故得慧解脱。贪瞋痴者即是五住性结烦恼。一切所知得无碍者。当知即是除事无知。又如地经以佛无碍为慧解脱。当知即是除事无知。远离痴染为心解脱。当知即是五住性结为烦恼障。又杂心云。如来断除二种无知。一者断染污。二者断不染污。染污无知即是五住性结烦恼。不染污无知即是事中无明之心。准验斯等当知。以彼五住性结为烦恼障。事中无知以为智障。次释其名。五住性结能起分段变易生死。劳乱行人故名烦恼障。事中闇惑能障如来种知明解。是故说此为智障也。次辨断处。处别有三。一者世出世间相对分别。二者功用无功用相对分别。三者因果相对分别。就初对中义别有二。一者隐显互论。地前断除五住性结。以彼舍相趣顺如故。初地以上断除智障。以彼地上契合法界了达诸法无障碍故。故地经云。于初地中一切世间文讼咒术不可穷尽。二者优劣相形。地前菩萨唯除烦恼。初地以上智行宽广二障双除。第二对中义别有二。一者隐显互论。七地以前唯除烦恼。八地以上灭除智障。如八地中净佛国土。断除一切色中无知。九地之中了初心行。灭除一切心行无知。第十地中于诸法中得胜自在。断 现代汉语译本 问：如何得知五住地烦恼（Pañca-sthānaka-kleśa，五种根本烦恼）是烦恼障，而事中无知（vastu-ajñāna，对事物真相的无知）是智障呢？ 答：正如《涅槃经》（Nirvāṇa Sūtra）所说：‘断除一切贪瞋痴等，得心解脱；一切所知无障碍，故得慧解脱。’贪瞋痴等即是五住地烦恼。‘一切所知得无碍’，当知即是去除事中无知。 又如《地经》（Daśabhūmika Sūtra）以佛的无碍为慧解脱，当知即是去除事中无知；远离痴染为心解脱，当知即是五住地烦恼为烦恼障。 又如《杂心论》（Abhidharma-samuccaya）说：‘如来断除二种无知，一者断染污，二者断不染污。’染污无知即是五住地烦恼，不染污无知即是事中无明之心。 准此验证，当知以五住地烦恼为烦恼障，事中无知为智障。 其次解释它们的名称。五住地烦恼能引发分段生死（saṃsāra，轮回）和变易生死（parināma-maraṇa，圣者细微的生死），扰乱修行人，所以称为烦恼障。事中闇惑能障碍如来种智（sarvajñāna，一切种智）的明解，所以说这是智障。 其次辨别断除之处。处所的差别有三种：一者世间与出世间相对分别，二者功用与无功用相对分别，三者因与果相对分别。 就第一种相对而言，意义上的差别有两种：一者隐显互论。菩萨在十地（bhūmi，菩萨修行的十个阶段）之前断除五住地烦恼，因为它们舍弃了与如来相应的状态。初地以上断除智障，因为在这些地上能够契合法界（dharmadhātu，法界），了达诸法没有障碍。所以《地经》说：‘在初地中，一切世间的文辞讼辩、咒术都不可穷尽。’ 二者优劣相形。十地前的菩萨只断除烦恼，初地以上智行宽广，两种障碍同时断除。 第二种相对而言，意义上的差别有两种：一者隐显互论。七地以前只断除烦恼，八地以上灭除智障。如八地中净化佛国土，断除一切色中无知。九地之中了知初心之行，灭除一切心行无知。第十地中于诸法中得胜自在，断除……
English
English version Q: How do we know that the five abodes of attachment (Pañca-sthānaka-kleśa, five fundamental afflictions) are the obstacle of affliction (kleśāvaraṇa), and ignorance of things (vastu-ajñāna, ignorance of the truth of things) is the obstacle of wisdom (jñeyāvaraṇa)? A: As the *Nirvāṇa Sūtra* says: 'Eliminating all greed, hatred, delusion, etc., one attains liberation of mind (citta-vimukti); with unobstructed knowledge of all things, one attains liberation of wisdom (prajñā-vimukti).' Greed, hatred, and delusion are the five abodes of attachment. 'Unobstructed knowledge of all things' means eliminating ignorance of things. Furthermore, as the *Daśabhūmika Sūtra* considers the Buddha's unobstructedness as liberation of wisdom, it is known to be the elimination of ignorance of things; being apart from the defilement of delusion is liberation of mind, it is known that the five abodes of attachment are the obstacle of affliction. Moreover, as the *Abhidharma-samuccaya* says: 'The Tathāgata eliminates two kinds of ignorance: one is the elimination of defiled ignorance, and the other is the elimination of undefiled ignorance.' Defiled ignorance is the five abodes of attachment, and undefiled ignorance is the mind of ignorance regarding things. Based on these verifications, it should be known that the five abodes of attachment are the obstacle of affliction, and ignorance of things is the obstacle of wisdom. Next, explain their names. The five abodes of attachment can cause segmented existence (saṃsāra, cycle of rebirth) and transformative existence (parināma-maraṇa, subtle existence of saints), disturbing practitioners, so they are called the obstacle of affliction. Darkness and confusion regarding things can obstruct the clear understanding of the Tathāgata's omniscient knowledge (sarvajñāna, all-knowing wisdom), so this is said to be the obstacle of wisdom. Next, distinguish the places of elimination. There are three kinds of differences in places: one is the relative distinction between mundane and supramundane, two is the relative distinction between effort and no-effort, and three is the relative distinction between cause and effect. Regarding the first relative distinction, there are two kinds of differences in meaning: one is the mutual discussion of hidden and manifest. Bodhisattvas eliminate the five abodes of attachment before the ten grounds (bhūmi, ten stages of Bodhisattva practice), because they abandon the state corresponding to the Tathāgata. Above the first ground, the obstacle of wisdom is eliminated, because on these grounds one can accord with the *dharmadhātu* (realm of reality) and understand that all things are without obstruction. Therefore, the *Daśabhūmika Sūtra* says: 'In the first ground, all mundane rhetoric, litigation, spells, and incantations cannot be exhausted.' Two is the comparison of superiority and inferiority. Bodhisattvas before the ten grounds only eliminate afflictions, while above the first ground, wisdom and practice are broad, and both obstacles are eliminated simultaneously. Regarding the second relative distinction, there are two kinds of differences in meaning: one is the mutual discussion of hidden and manifest. Before the seventh ground, only afflictions are eliminated, while above the eighth ground, the obstacle of wisdom is extinguished. For example, in the eighth ground, the Buddha-land is purified, and all ignorance within forms is eliminated. In the ninth ground, the practices of the initial mind are understood, and all ignorance of mental activities is eliminated. In the tenth ground, one attains supreme freedom among all things, and eliminates... --------------------------------------------------------------------------------