English
English version The fourth, fifth, and sixth Bhumis (grounds or stages of the Bodhisattva path) observe emptiness to break through existence (perceiving emptiness to overcome attachment to substantial existence). They abandon the wisdom of discriminating and grasping at existence (renouncing the wisdom that differentiates and clings to existence). Therefore, the *Bhumis Sutra* extensively explains that the Bodhisattvas of the fourth Bhumi observe all dharmas (phenomena) as neither arising nor ceasing (inherently unborn and undying). They relinquish discrimination, dissolving attachment to the Dharma and the hindrance of pride. In the fifth Bhumi, they observe the three times (past, present, and future) and the equality of the Buddhadharma (the teachings of all Buddhas are equal). They abandon discrimination, eliminating attachment to the purity of the body and the pride of the mind. In the sixth Bhumi, they observe the equality of dharmas (all phenomena are equal), relinquishing discrimination, and eliminating attachment to defilement and purity, as well as the pride of the mind. All of these are observing emptiness to break through the mind that grasps at existence. In the seventh Bhumi, they observe all dharmas as suchness (observing all phenomena as they are), abandoning the previous mind of discriminating and grasping at emptiness. Separating from these is called cutting off the intellectual obscurations (Jnana-avarana). How does the eighth Bhumi sever the obstruction of the body (or essence)? In the previous seven Bhumis, although they observe dharmas as suchness (Tathata), they still see their own mind, considering the mind as the observer and suchness as the observed. Because of this view, the mind and suchness are different, and they cannot enter the eighth Bhumi with great, spontaneous, and unmoving ease. To break through these obstacles, they observe that outside of suchness, there is originally no mind, and outside of the mind, there is no suchness. Outside of suchness, there is no mind, and the mind is not different from suchness; outside of the mind, there is no suchness, and suchness is not different from the mind. If the mind is not different from suchness, one does not see the knower; if suchness is not different from the mind, one does not see the known. When the knower and the known are both gone, merging into one identical aspect, they then abandon the intention of discriminating effort. Because they abandon effort, practice is equal to suchness, vast and unmoving, which is called entering the eighth Bhumi. When this virtue is accomplished, it is called severing the obstruction of the body (or essence). How does one, from the eighth Bhumi to the Tathagata Bhumi (Buddhahood), sever the thought of remedy (or antidote)? Although the previous eight Bhumis have removed the obstruction of the body (or essence), the thought of remedy still exists. Therefore, the Bodhisattva of the eighth Bhumi says: 'Although this eighth Bhumi has no appearance of obstruction, it is not without the thought of remedy.' However, this thought of remedy is gradually removed from the eighth Bhumi onwards, until it is completely exhausted upon becoming a Buddha. How do they sever it? Because the discriminating mind ceases, the true aspect appears before them. They awaken to the fact that the Dharma is only true suchness, without falsehood from beginning to end. Using this power of seeing the truth and being without falsehood, they can cause the false remedy to not arise in the future and not arise from the past, and thus it is extinguished. The second point is the comparison of superiority and inferiority. The antidotes of the first, second, and third Bhumis are weak and can only sever afflictions. The antidotes of the fourth Bhumi and above are profound and extensive, and can remove both the afflictive obscurations (Klesha-avarana) and the intellectual obscurations (Jnana-avarana). Generally speaking, from the first Bhumi to the Buddha Bhumi, one should know that the two obscurations are being severed in every moment. As wisdom gradually becomes clear, the afflictive obscurations are severed; as the true Dharma gradually appears, the intellectual obscurations are extinguished. Such is the severing of the remedy. Next is the discernment and liberation from the obstructions. In this aspect, when the afflictive obscurations are removed, severance and liberation arise simultaneously. When the intellectual obscurations are ceased, severance and liberation appear simultaneously. Such is the aspect. --------------------------------------------------------------------------------
Chinese
状如何。前修对治断烦恼时能治之道必依真起。所依之真恒随妄转。故以妄修动发真心。令彼真中二脱德生。真德虽生与第七识缘智和合。为彼隐覆真德不显。息除彼智真德方显。其犹腊印印与泥合。令彼泥上文像随生。泥文虽生腊印䨱之不得显现。动去腊印其文方显。彼亦如是。二障之义难以测穷。且随大纲略树旨况。今此论中辨二障者是第二番也。五住相望四住及起同为烦恼障。无明及起齐为智障。故地持无明以妄同为智障。就无明中随义更论。所起恒沙复为烦恼。无明住地独为智障。故此论中。但无明地以为智障。染心恒沙以为烦恼障也。问曰。于彼事识之中取性无明是何地收。妄识之中所有爱见是何地收。断言。不定略有二义。一隐显互论。彼事识中取性无明。以本后末摄为四住。彼妄识中所有爱见。以末从本收为无明。二随义通论。妄识之中所有见皆四住收。事识中所有无明亦无明摄。次随文释。此中有二。一者别障。二者此义云何以下释其义相。言染心义者。业识以下乃至读识以为染心。能障真如根本智者。是恒沙惑乱劳义强。能障真如寂灭智也。无明义者是根本无明地也。障世间自然业智者。无明是其迷闇义。故障佛种智真明解也。自然业者是不思议作业也。所障法者谓证教二道法报两果也。自下第二 现代汉语译本 ‘状态如何？’先前修行者对治断除烦恼时，能够对治的道路必定依赖于真如而生起。然而，所依赖的真如常常随着妄念而流转。所以通过妄念的修习来发动真心，使得真如之中两种解脱的功德产生。虽然真如的功德已经产生，但由于与第七识（末那识）的缘智和合，被它所遮蔽，真如的功德无法显现。只有息灭了末那识的缘智，真如的功德才能显现。这就像用蜡印盖在泥上，使得泥上产生蜡印的纹像。虽然泥上产生了纹像，但如果蜡印覆盖着它，纹像就无法显现。只有移开蜡印，纹像才能显现。道理也是这样。两种障碍（烦恼障和所知障）的意义难以完全测度穷尽，这里只是按照大的纲要，略微地树立旨意和比况。现在这部论中辨别两种障碍，是第二番解释。五住地烦恼相互比较，四住地烦恼和有漏业的生起都属于烦恼障。无明住地烦恼和有漏业的生起都属于智障。所以《地持论》中将无明和妄念一同归为智障。在无明中，根据意义进一步讨论，由无明所产生的恒河沙数般的烦恼仍然属于烦恼障，而无明住地单独属于智障。所以这部论中，只将无明住地作为智障，将染污心所产生的恒河沙数般的烦恼作为烦恼障。‘问：’在那些事识（眼识、耳识等）之中，取自性的无明属于哪个地？在妄识（末那识）之中，所有的爱见属于哪个地？‘答：’不确定，大概有两种意义。一是隐显互论，那些事识中取自性的无明，以本、后、末来摄为四住地烦恼。那些妄识中所有的爱见，以末从本的原则收归为无明住地烦恼。二是随义通论，妄识之中所有的见都归为四住地烦恼所摄，事识中所有的无明也归为无明住地烦恼所摄。接下来随顺经文解释。这里面有两点，一是分别解释两种障碍，二是‘此义云何’以下解释它们的义相。说到染心义，从业识以下乃至意识都属于染心。能够障碍真如根本智的，是恒河沙数般的迷惑扰乱，劳累的意义强烈，能够障碍真如寂灭智。无明义指的是根本无明地。能够障碍世间自然业智的，无明是其迷惑昏暗的意义，所以能障碍佛种智的真明解。自然业指的是不可思议的作业。所障碍的法，指的是证道和教道的两种道路，以及法身和报身的两种果报。下面是第二点。
English
English version ‘What is the state like?’ When practitioners of the past cultivate to counteract and sever afflictions, the path that can counteract must rely on true suchness (Tathata) to arise. However, the true suchness that is relied upon constantly turns with deluded thoughts. Therefore, through the cultivation of delusion, the true mind is activated, causing the two virtues of liberation to arise within that true suchness. Although the virtues of true suchness have arisen, because they are combined with the discriminating wisdom of the seventh consciousness (Manas), they are obscured by it, and the virtues of true suchness cannot manifest. Only by ceasing the discriminating wisdom of Manas can the virtues of true suchness manifest. This is like using a wax seal to stamp on mud, causing the image of the wax seal to appear on the mud. Although the image has appeared on the mud, if the wax seal covers it, the image cannot manifest. Only by removing the wax seal can the image manifest. The principle is the same. The meaning of the two obscurations (klesha-avarana and jneya-avarana) is difficult to fully fathom. Here, we are merely establishing the main points and analogies according to the general outline. Now, in this treatise, the differentiation of the two obscurations is the second explanation. Comparing the five grounds of afflictions, the four grounds of afflictions and the arising of contaminated karma all belong to the klesha-avarana (affliction obscuration). The avidya-bhumi (ground of ignorance) and the arising of contaminated karma both belong to the jneya-avarana (knowledge obscuration). Therefore, the *Bodhisattvabhumi Sutra* considers ignorance and delusion together as jneya-avarana. Within ignorance, further discussion is made according to the meaning: the countless afflictions arising from ignorance still belong to the klesha-avarana, while the avidya-bhumi alone belongs to the jneya-avarana. Therefore, in this treatise, only the avidya-bhumi is considered as jneya-avarana, and the countless afflictions arising from the defiled mind are considered as klesha-avarana. ‘Question:’ Among those object-cognizing consciousnesses (such as eye-consciousness, ear-consciousness, etc.), to which ground does the self-grasping ignorance belong? In the deluded consciousness (Manas), to which ground do all the attachments and views belong? ‘Answer:’ It is uncertain; there are roughly two meanings. First, considering the mutual obscuration and manifestation, the self-grasping ignorance in those object-cognizing consciousnesses is categorized into the four grounds of afflictions, encompassing the root, subsequent, and final stages. All the attachments and views in the deluded consciousness are categorized into the avidya-bhumi, following the principle of the final stage returning to the root. Second, considering the meaning in general, all the views in the deluded consciousness are included in the four grounds of afflictions, and all the ignorance in the object-cognizing consciousnesses is also included in the avidya-bhumi. Next, we will explain according to the sutra text. There are two points here: first, to explain the two obscurations separately; second, to explain their meanings from ‘What is the meaning of this?’ onwards. Speaking of the meaning of the defiled mind, from karma-consciousness (alayavijnana) downwards to mind-consciousness (manovijnana) all belong to the defiled mind. What can obstruct the fundamental wisdom of true suchness is the countless delusions and disturbances, the meaning of toil is strong, and it can obstruct the quiescent wisdom of true suchness. The meaning of ignorance refers to the fundamental ground of ignorance. What can obstruct the natural karma-wisdom of the world is the meaning of delusion and darkness of ignorance, so it can obstruct the true and clear understanding of the Buddha-seed wisdom. Natural karma refers to inconceivable actions. The dharma that is obstructed refers to the two paths of realization and teaching, and the two fruits of the Dharma-kaya and Sambhogakaya. The following is the second point. --------------------------------------------------------------------------------