Chinese
一切法中无知。此等皆是除事无知。二者优劣相形。七地以还唯除烦恼。八地以上二障双除。第三对中义别有二。一者隐显互论。金刚以还断烦恼障。如来地中种智现起。了达一切差别诸法。断除智障。以事无知难除断故至佛乃尽。二者优劣相形。金刚以还唯断烦恼。如来果德二障双断。次辨对障明脱。除烦恼障得心解脱。灭除智障得慧解脱。言心脱者其有二种。一佛菩萨行世间心。二佛菩萨第一义心。断四住故世谛心脱。除无明故真谛心脱。言慧脱者诸照世间一切种知得解脱也。第三番中亦有四门。一定其障相。二释障名。三明断处。四对障辨脱。言定相者云何得知。五住性结及事无知为烦恼障。分别之智以为智障。如胜鬘云。五住及起同名烦恼。明知五住及事无智是烦恼障。言分别智为智障者如宝性论说。有四种障不得如来净我乐常。一者缘相谓无明地。以是障故不得如来究竟真净。二者因相谓无漏业。以是障故不得真我。三者生相谓意生身。以是障故不得真乐。四者坏相谓变易生死。以是障故不得真常。彼既宣说无漏业障不得真我。是故定知。分别缘智是其智障。又如地经六地中说智障净因事。谓不分别空三昧。以不分别为智障净。明知即用分别之智以为智障。又楞伽经云。妄想尔炎慧彼灭得我涅槃。灭尔炎慧 现代汉语译本 一切法中存在无知。这些都是对事物本身的无知（除事无知）。两者之间存在优劣之分。七地菩萨及以下，主要断除烦恼障。八地菩萨及以上，烦恼障和智障同时断除。第三种对比中，意义上的区别有两点：一是隐显的相互讨论。金刚喻定（Vajra）之后，断除烦恼障。如来地（Tathāgata-bhūmi）中，一切种智（Sarvākārajñāna）显现，完全了解一切差别诸法。断除智障，因为对事物本身的无知难以断除，所以要到成佛才能完全断尽。二是优劣的相互比较。金刚喻定之后，只断除烦恼障。如来果位功德，烦恼障和智障同时断除。 接下来辨别对治烦恼障和智障，阐明解脱。断除烦恼障，获得心解脱（Citta-vimutti）。灭除智障，获得慧解脱（Prajñā-vimutti）。所谓心解脱，有两种：一是佛菩萨的行世间心，二是佛菩萨的第一义心。断除四住地烦恼（catasraḥ sthitayo），所以世俗谛心解脱。去除无明（Avidyā），所以真谛心解脱。所谓慧解脱，是指照亮世间一切的种智（Sarvākārajñāna）得到解脱。 第三部分也有四个方面：一是确定障碍的相状。二是解释障碍的名称。三是说明断除障碍的处所。四是对比障碍，辨别解脱。所谓确定相状，如何得知呢？五住地烦恼（pañca sthānāni）和对事物本身的无知（除事无知）是烦恼障。分别之智是智障。如《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）所说：‘五住地烦恼和随之生起的烦恼，都叫做烦恼。’明确知道五住地烦恼和对事物本身的无知是烦恼障。所谓分别之智是智障，如《宝性论》（Ratnagotravibhāga）所说：有四种障碍，使人无法获得如来的清净、我、乐、常。一是缘相，指无明地（Avidyā-bhūmi）。因为这个障碍，无法获得如来究竟的真净。二是因相，指无漏业（Anāsrava-karma）。因为这个障碍，无法获得真我。三是生相，指意生身（Manomayakāya）。因为这个障碍，无法获得真乐。四是坏相，指变易生死（parināma-maraṇa）。因为这个障碍，无法获得真常。该论既然宣说无漏业障使人无法获得真我，所以可以确定，分别缘智是智障。又如《地经》（Daśa-bhūmika Sūtra）六地中说智障的清净之因，指不分别的空三昧（Śūnyatā-samādhi）。因为不分别才能清净智障，明确知道就是用分别之智作为智障。又《楞伽经》（Laṅkāvatāra Sūtra）说：‘妄想的火焰，智慧熄灭，就能得到我的涅槃（Nirvāṇa）。’熄灭妄想的火焰。
English
English version Ignorance exists within all dharmas. These are all ignorance regarding the specifics of things (vastu-ajñāna). There is a distinction of superiority and inferiority between the two. For the seven bhūmis (stages) and below, only the kleśa-āvaraṇa (afflictive obscuration) is primarily removed. For the eight bhūmi and above, both the kleśa-āvaraṇa and jñeya-āvaraṇa (cognitive obscuration) are removed simultaneously. In the third comparison, there are two distinctions in meaning: First, a mutual discussion of the hidden and manifest. After the Vajra-like samādhi (Vajropamasamādhi), the kleśa-āvaraṇa is severed. In the Tathāgata-bhūmi (Buddhahood), sarvākārajñāna (omniscience) arises, fully understanding all differentiated dharmas. The jñeya-āvaraṇa is severed, because vastu-ajñāna is difficult to remove, so it is only completely exhausted upon attaining Buddhahood. Second, a mutual comparison of superiority and inferiority. After the Vajra-like samādhi, only the kleśa-āvaraṇa is severed. In the fruit of Tathāgata, both the kleśa-āvaraṇa and jñeya-āvaraṇa are severed simultaneously. Next, distinguish the antidotes to the kleśa-āvaraṇa and jñeya-āvaraṇa, clarifying liberation. By removing the kleśa-āvaraṇa, one attains citta-vimutti (liberation of mind). By eliminating the jñeya-āvaraṇa, one attains prajñā-vimutti (liberation of wisdom). Regarding citta-vimutti, there are two types: First, the worldly mind of Buddhas and Bodhisattvas. Second, the ultimate mind of Buddhas and Bodhisattvas. By severing the four sthitis (abodes of afflictions), the mind is liberated from the conventional truth (saṃvṛti-satya). By removing avidyā (ignorance), the mind is liberated from the ultimate truth (paramārtha-satya). Regarding prajñā-vimutti, it refers to the liberation attained by sarvākārajñāna (omniscience), which illuminates all in the world. In the third section, there are also four aspects: First, defining the characteristics of the obscurations. Second, explaining the names of the obscurations. Third, clarifying the locations where the obscurations are severed. Fourth, comparing the obscurations and distinguishing liberation. Regarding defining the characteristics, how is it known? The pañca sthānāni (five abodes of afflictions) and vastu-ajñāna (ignorance regarding the specifics of things) are the kleśa-āvaraṇa. Discriminative wisdom is the jñeya-āvaraṇa. As the Śrīmālādevī Siṃhanāda Sūtra states: 'The five abodes and the afflictions that arise from them are all called kleśas.' It is clearly known that the five abodes and vastu-ajñāna are the kleśa-āvaraṇa. Regarding discriminative wisdom being the jñeya-āvaraṇa, as the Ratnagotravibhāga states: There are four obscurations that prevent one from attaining the Tathāgata's purity, self, bliss, and permanence. First, the aspect of condition, referring to the avidyā-bhūmi (ground of ignorance). Because of this obscuration, one cannot attain the Tathāgata's ultimate true purity. Second, the aspect of cause, referring to anāsrava-karma (non-outflow karma). Because of this obscuration, one cannot attain true self. Third, the aspect of birth, referring to the manomayakāya (mind-made body). Because of this obscuration, one cannot attain true bliss. Fourth, the aspect of decay, referring to parināma-maraṇa (changeable death). Because of this obscuration, one cannot attain true permanence. Since that treatise declares that anāsrava-karma prevents one from attaining true self, it can be determined that discriminative wisdom is the jñeya-āvaraṇa. Furthermore, as the Daśa-bhūmika Sūtra states in the sixth bhūmi regarding the cause of purifying the jñeya-āvaraṇa, it refers to the non-discriminating śūnyatā-samādhi (emptiness concentration). Because non-discrimination purifies the jñeya-āvaraṇa, it is clearly known that discriminative wisdom is used as the jñeya-āvaraṇa. Also, the Laṅkāvatāra Sūtra states: 'When the flames of vikalpa (conceptualization), wisdom extinguishes, then one attains my Nirvāṇa (liberation).' Extinguishing the flames of vikalpa. --------------------------------------------------------------------------------
Chinese
方名涅槃。明知。所灭妄慧是障。又龙树说。如彼觉观。望下为善。望第二禅即是罪过。乃至非想望下为善。望出世道即是罪过。缘智如是。望世为善。望其实性亦是罪过。既言罪过何为非障。次释其名。五住性结及事无知体。是闇惑劳乱之法故名烦恼。缘智碍真故名智障。问曰。此智能显真。故经中说为了因也。何故今说为智障乎。多义如真故复名障。如药治病若药不去药复成患。此亦如是。云何妨真。如维摩说。寂灭是菩提。灭诸相故此智是相。所以是障。不观是菩提。离诸缘故此智是缘。所以为障。不行是菩提。无忆念故此智忆念。所以为障。断是菩提。断诸是故此智是见。所以是障。离是菩提。离妄想故此知妄想。所以是障。障是菩提。障诸愿故此智是愿。所以是障。菩提真明此智性闇。所以是障。如世乐受。性是行苦。如是等过不可具陈。皆违真德故说为障。次辨断处。断处有二。一者地前地上相对分别。二者直就地上世出世间相对分别。就初对中义别有二。一隐显互论。解行已前增相修故断烦恼障。初地以上舍相修故断除智障。云何增相能除烦恼。烦恼正以闇惑为患。从初已来修习明解缘智转增闇惑渐舍。至解行时明解增上惑障穷尽。说之为断。云何舍相。能断智障。智障正以分别为过。初地以上穷证自 现代汉语译本 此法名为涅槃（Nirvana，寂灭）。明智之人知晓，所灭除的虚妄智慧是障碍。龙树（Nāgārjuna）菩萨说，如同觉观（Vitarka-vicara，粗细寻伺），从较低禅定来看是善，但从第二禅的角度来看就是罪过。乃至非想非非想处天（Naiva-saṃjñā-nāsaṃjñāyatana，既非有想也非无想处）从较低境界来看是善，但从出世道的角度来看就是罪过。缘智（以因缘为对象的智慧）也是如此，从世俗角度来看是善，但从实性的角度来看也是罪过。既然说是罪过，为何又不是障碍呢？ 接下来解释它的名称。五住地烦恼（Pañca-sthānāvaraṇa，五种烦恼的住所）的自性以及对事物的无知，其本体是黑暗、迷惑、劳乱之法，所以称为烦恼。缘智阻碍真如（Tathātā，事物的真实本性），所以称为智障。有人问：‘这种智慧能够显现真如，所以经典中说它是为了因（Hetu-pratyaya，产生结果的根本原因）。为何现在又说是智障呢？’ 因为它多方面类似真如，所以又被称为障碍。如同药物治疗疾病，如果药物不去除，药物反而会成为疾病。此智也是如此。它如何妨碍真如呢？如同维摩诘（Vimalakirti）所说，寂灭（Śūnyatā，空性）是菩提（Bodhi，觉悟），因为它灭除一切相。而此智是有相的，所以是障碍。不观是菩提，因为它远离一切缘。而此智是有缘的，所以是障碍。不行是菩提，因为它没有忆念。而此智是有忆念的，所以是障碍。断是菩提，因为它断除一切。而此智是有见的，所以是障碍。离是菩提，因为它远离妄想。而此智是妄想，所以是障碍。障是菩提，因为它遮障一切愿。而此智是有愿的，所以是障碍。菩提是真明，而此智的自性是黑暗，所以是障碍。如同世间的快乐感受，其自性是行苦（Saṃskāra-duḥkha，由造作产生的苦）。像这样的过失无法一一陈述，都违背了真如的功德，所以说是障碍。 接下来辨别断除之处。断除之处有二种。一是地前与地上相对分别，二是直接就地上世间与出世间相对分别。就第一种相对而言，意义上又分为两种。一是隐显互论。在解行（理解和实践）之前，因为增长相的修习，所以断除烦恼障。初地（Prathamā Bhūmi，欢喜地）以上，因为舍弃相的修习，所以断除智障。如何增长相能够去除烦恼呢？烦恼主要以黑暗迷惑为患。从最初以来，修习明解，缘智逐渐增长，黑暗迷惑逐渐舍弃。到解行时，明解增长到极点，惑障穷尽，所以说之为断。如何舍弃相能够断除智障呢？智障主要以分别作为过患。初地以上，彻底证悟自性
English
English version The name of this Dharma is Nirvana (extinction). The wise know that the false wisdom that is extinguished is an obstacle. Nāgārjuna said, like Vitarka-vicara (initial and sustained application of mind), it is good from the perspective of a lower dhyana (meditative state), but it is a fault from the perspective of the second dhyana. Even Naiva-saṃjñā-nāsaṃjñāyatana (the realm of neither perception nor non-perception) is good from the perspective of a lower realm, but it is a fault from the perspective of the path of transcendence. Discriminative wisdom is also like this; it is good from the perspective of the mundane, but it is also a fault from the perspective of true nature. Since it is said to be a fault, why is it not an obstacle? Next, explain its name. The nature of the five abodes of affliction (Pañca-sthānāvaraṇa) and ignorance of things, its essence is the Dharma of darkness, delusion, and turmoil, so it is called affliction. Discriminative wisdom hinders Suchness (Tathātā), so it is called the wisdom obstacle. Someone asks: 'This wisdom can reveal Suchness, so the sutras say that it is the causal condition (Hetu-pratyaya). Why is it now said to be a wisdom obstacle?' Because it is similar to Suchness in many ways, it is also called an obstacle. Like medicine treating illness, if the medicine is not removed, the medicine will become the illness again. This wisdom is also like this. How does it hinder Suchness? As Vimalakirti said, quiescence (Śūnyatā) is Bodhi (enlightenment) because it extinguishes all characteristics. But this wisdom has characteristics, so it is an obstacle. Non-observation is Bodhi because it is far from all conditions. But this wisdom has conditions, so it is an obstacle. Non-action is Bodhi because it has no recollection. But this wisdom has recollection, so it is an obstacle. Severance is Bodhi because it severs everything. But this wisdom has views, so it is an obstacle. Detachment is Bodhi because it is far from delusion. But this wisdom is delusion, so it is an obstacle. Obstruction is Bodhi because it obstructs all vows. But this wisdom has vows, so it is an obstacle. Bodhi is true brightness, but the nature of this wisdom is darkness, so it is an obstacle. Like worldly pleasurable feelings, its nature is the suffering of formations (Saṃskāra-duḥkha). Such faults cannot be fully stated; they all violate the merits of Suchness, so they are said to be obstacles. Next, distinguish the place of severance. There are two kinds of places of severance. One is to distinguish relatively between before the ground and on the ground, and the other is to distinguish directly relatively between the mundane and the transcendent on the ground. In the first relative comparison, there are two kinds of meanings. One is the mutual discussion of concealment and manifestation. Before understanding and practice, because of the cultivation of increasing aspects, the affliction obstacle is severed. Above the first ground (Prathamā Bhūmi), because of the cultivation of abandoning aspects, the wisdom obstacle is severed. How can increasing aspects remove affliction? Affliction mainly suffers from darkness and delusion. From the beginning, cultivating understanding, discriminative wisdom gradually increases, and darkness and delusion gradually abandon. When understanding and practice reach the extreme, understanding increases to the extreme, and the obstacle of delusion is exhausted, so it is said to be severed. How can abandoning aspects sever the wisdom obstacle? The wisdom obstacle mainly has discrimination as a fault. Above the first ground, thoroughly realizing self-nature --------------------------------------------------------------------------------