Chinese
实缘修渐舍。分别过灭名断智障。二优劣相形。地前菩萨唯断烦恼。初地以上对治深广二障双除。若论事识解灭者地前亦得。但不论耳。次就地上世出世间相对分别。初二三地名为世间。四地以上名为出世。于中亦有二门分别。一者隐显互论。三地以还世间之行断烦恼障。四地以上出世真慧断除智障。云何世间除烦恼障。如地论说初地断除凡夫我相障。凡夫我障即是见一处住地。第二地中断除能犯惑烦恼。犯惑烦恼即是欲爱色爱有爱三种住地。第三地中断除闇相闻思修等诸法妄障。闇相即是无明住地。是故明地世间但断烦恼障也。云何出世能断智障。智障有三。一是智障。所谓空有之心。二是体障。所谓建立神智之体。相状如何。谓彼缘智正观诸法非有非无。舍前分别有无碍。虽舍分别有无之碍而犹见已以为能观。如为所观。见已能观。心与如异。如为所观。如与心别。由见已心与如别故未能泯舍神知之碍。说为体障。三是治想。通而论之向前二种俱是治想。但此一门治中究竟偏与治名。然此治相亦是缘智。对治破前神智之碍。实心合如。虽复合如论其体犹是七识生灭之法。障于真证无生灭慧故名为障。障别如此。治断云何。始从四地乃至七地断除智障。入第八地断除体障。八地以上至如来地断除治想。云何断智障。 现代汉语译本 依仗实相之缘而修习，逐渐舍弃。分别念消灭，名为断除智障（阻碍智慧的障碍）。 二、优劣相互比较：十地之前的菩萨仅仅断除烦恼障（由烦恼引起的障碍）。初地以上的菩萨，以深刻而广大的对治力，同时断除这两种障碍。 如果从事识解灭的角度来说，十地之前的菩萨也能做到，但这只是不加以讨论而已。 其次，就地上菩萨而言，从世间和出世间的角度相对分别：初地、二地、三地名为世间地，四地以上名为出世间地。其中也有两种方式来分别： 一者，隐显相互讨论：三地及之前的菩萨，以世间的修行断除烦恼障；四地及以上的菩萨，以出世间的真慧断除智障。 什么是世间断除烦恼障呢？如《地论》所说，初地断除凡夫的我相障（对自我的执着所造成的障碍）。凡夫的我相障，就是见一处住地（执着于某种见解的境界）。第二地中断除能犯惑烦恼（可能导致犯戒的烦恼）。犯惑烦恼就是欲爱、色爱、有爱这三种住地（对欲望、物质和存在的执着）。第三地中断除闇相（昏昧不明的状态），闻思修等诸法妄障（由听闻、思考、修习等产生的虚妄障碍）。闇相就是无明住地（对事物真相的无知）。因此，明地（指初地到三地）的世间修行只是断除烦恼障。 什么又是出世间能够断除智障呢？智障有三种：一是智障，即空有之心（执着于空或有的心）。二是体障，即建立神智之体（建立一种主观的认知主体）。相状如何呢？就是说，凭借缘智（依缘而生的智慧）正确观察诸法，认为诸法非有非无。舍弃了之前分别有无的障碍，虽然舍弃了分别有无的障碍，但仍然认为自己是能观者，诸法是所观者。认为自己是能观的心与作为所观的如（真如实性）不同，如与心是分离的。由于认为自己的心与如是分离的，所以未能泯灭舍弃神知之碍，这被称为体障。三是治想（对治之想），总的来说，前面两种都属于治想。但这一门（指第三种智障）是对治中究竟的对治，所以特别称为治想。然而，这种治相也是缘智，对治破除之前的神智之碍，使实心与如合一。虽然复合如，但从其体性来说，仍然是七识生灭之法，障碍了真正的证悟无生灭慧，所以被称为障。智障的类别就是这样。 如何对治断除呢？从四地开始，乃至七地，断除智障。进入八地，断除体障。八地以上，直至如来地，断除治想。 如何断除智障？
English
English version Relying on the condition of true reality, one gradually relinquishes through practice. The cessation of discriminative thoughts is called the eradication of the intellectual obscurations (obstacles to wisdom). Two, comparing the superior and inferior: Bodhisattvas before the Ten Grounds only sever the afflictive obscurations (obstacles caused by afflictions). Bodhisattvas from the first ground onwards, with profound and extensive antidotal power, simultaneously eliminate both types of obscurations. If we speak from the perspective of the cessation of cognitive understanding, Bodhisattvas before the Ten Grounds can also achieve it, but this is simply not discussed. Next, concerning Bodhisattvas on the grounds, we distinguish relatively from the worldly and supramundane perspectives: the first, second, and third grounds are called worldly grounds, while the fourth ground and above are called supramundane. Within this, there are also two ways to distinguish: One, discussing the hidden and manifest mutually: Bodhisattvas on the first three grounds sever the afflictive obscurations through worldly practices; Bodhisattvas on the fourth ground and above sever the intellectual obscurations through supramundane true wisdom. How does the worldly sever the afflictive obscurations? As stated in the *Dasabhumika Sutra* (Dilun) (Treatise on the Ten Grounds), the first ground severs the obscuration of the self-image of ordinary beings (the obstacle caused by attachment to self). The self-image obscuration of ordinary beings is the 'abode of dwelling in one view' (clinging to a certain viewpoint). The second ground severs the afflictions that can lead to transgressions (afflictions that may cause violations of precepts). These afflictions are the three abodes of dwelling: desire-attachment, form-attachment, and existence-attachment (attachment to desires, material forms, and existence). The third ground severs the obscuration of darkness (a state of obscurity), the delusive obscurations of the various dharmas of hearing, thinking, and cultivation (obstacles arising from hearing, thinking, and practicing). The obscuration of darkness is the 'abode of ignorance' (ignorance of the true nature of things). Therefore, the worldly practice of the 'bright grounds' (referring to the first three grounds) only severs the afflictive obscurations. How does the supramundane sever the intellectual obscurations? There are three types of intellectual obscurations: First, the intellectual obscuration, which is the mind of emptiness and existence (attachment to either emptiness or existence). Second, the obscuration of substance, which is the establishment of the substance of divine knowledge (establishing a subjective entity of cognition). What is its appearance? It means that, relying on relational wisdom (wisdom arising from conditions), one correctly observes all dharmas as neither existent nor non-existent. One abandons the previous obstacle of discriminating existence and non-existence. Although one abandons the obstacle of discriminating existence and non-existence, one still sees oneself as the observer and the dharmas as the observed. One considers the mind that observes as different from Suchness (true reality), and Suchness as separate from the mind. Because one sees one's own mind as separate from Suchness, one fails to eliminate the obstacle of divine knowledge, which is called the obscuration of substance. Third, the thought of antidote (the thought of counteracting). Generally speaking, the previous two types both belong to the thought of antidote. But this aspect (referring to the third type of intellectual obscuration) is the ultimate antidote among antidotes, so it is specifically called the thought of antidote. However, this aspect of antidote is also relational wisdom, counteracting and breaking the previous obstacle of divine knowledge, causing the real mind to unite with Suchness. Although it unites with Suchness, in terms of its substance, it is still the law of arising and ceasing of the seven consciousnesses, obstructing the true realization of the wisdom of non-arising and non-ceasing, therefore it is called an obscuration. The categories of intellectual obscurations are like this. How are they counteracted and severed? Starting from the fourth ground and up to the seventh ground, the intellectual obscurations are severed. Upon entering the eighth ground, the obscuration of substance is severed. From the eighth ground onwards, up to the ground of the Tathagata (Buddhahood), the thought of antidote is severed. How are the intellectual obscurations severed? --------------------------------------------------------------------------------
Chinese
四五六地观空破有。舍离分别取有之智。故地经中广明。四地观察诸法。不生不灭。舍离分别解法慢障。第五地中观察三世。佛法平等。舍离分别身净慢心。第六地中观法平等。舍离分别染净慢心。此等皆是观空破取有之心。第七地中观诸法如。舍前分别取空之心。离如此等名断智障。云何八地断除体障。前七地中虽观法如犹见己心。以为能观。如为所观。以是见故心与如异。不能广大任运不动入第八地。破此等碍。观察如外由来无心。心外无如。如外无心无心异如。心外无如无如异心。无心异如不见能知。无如异心不见所知。能所既亡泯同一相。便舍分别功用之意。舍功用故行与如等。广大不动名入八地。此德成时名断体障。云何八地至如来地断除治想。向前八地虽除体障治想犹存。故八地云。此第八地虽无障相非无治想。然此治想八地以上渐次除至佛乃尽。彼云何断者。分别息故真相现前。觉法唯真本末无妄。以此见真。无妄力故能令妄治。前不生后。后不起前。于是灭尽也。二者优劣相形。初二三地对治微劣唯断烦恼。四地以上对治深广二障双除。若通言之始从初地乃至佛地当知。念念二障并断。缘智渐明断烦恼障。真法渐显灭智障。治断如是。次对障辨脱。就此门中除断烦恼二脱俱生。息除智障二脱俱显。相 现代汉语译本 四五六地观空破有（通过观察空性来破除对实有的执着）。舍离分别取有之智（舍弃分别心，以及执取实有的智慧）。所以《地经》中详细说明，四地菩萨观察诸法，不生不灭（诸法本性不生不灭）。舍离分别，解除对法的执着和慢心障碍。第五地中观察三世（过去、现在、未来），佛法平等（诸佛之法平等无二）。舍离分别，去除对自身清净的执着和慢心。第六地中观法平等（观察一切法平等无二），舍离分别，去除对染净的执着和慢心。这些都是通过观空来破除执取实有的心。第七地中观诸法如（观察一切法如如不动），舍弃之前分别执取空性的心。脱离这些，就叫做断除智障。 什么是八地菩萨断除体障？前七地中虽然观法如（观照诸法如如不动），仍然能见到自己的心，认为心是能观者，如是所观者。因为这种见解，心与如就有了差别，不能广大任运不动地进入第八地。为了破除这些障碍，观察如外本来无心，心外无如。如外无心，无心与如没有差别；心外无如，无如与心没有差别。无心与如没有差别，就见不到能知；无如与心没有差别，就见不到所知。能知和所知都消失了，泯灭为同一体相，于是舍弃分别功用的意念。舍弃功用，修行与如相等，广大不动，就叫做进入八地。这种功德成就时，就叫做断除体障。 什么是从八地到如来地断除治想？之前的八地虽然除去了体障，但治想仍然存在。所以八地菩萨说：‘这第八地虽然没有了障碍的相，但并非没有治想。’然而这种治想，从八地以上逐渐去除，直到成佛才完全断尽。他们是如何断除的呢？因为分别心止息了，真相就显现出来。觉悟到法唯有真如，从本到末都没有虚妄。用这种见真的、没有虚妄的力量，就能使虚妄的治想，前念不生，后念不起，于是灭尽。第二点是优劣的比较，初地、二地、三地的对治微弱，只能断除烦恼。四地以上的对治深刻而广泛，能同时去除烦恼障和智障。如果总的来说，从初地乃至佛地，应当知道，念念都在断除二障。随着智慧逐渐明朗，断除烦恼障；随着真如法逐渐显现，灭除智障。治断就是这样。 接下来是对障碍的辨别和解脱。就这个方面来说，去除烦恼障时，断和脱同时产生。止息智障时，断和脱同时显现。相就是这样。