Chinese
邪行。此能碍彼清净禁戒。名之为障。是所知障俱生一分。入二地时而能永断。下诸地中所断之障一一皆是所知障中俱生一分。三闇钝障。能令三慧所习之法而有妄失。故名闇钝。复能碍彼胜定总持及胜定等所发三慧。名之为障。入三地时而便能舍。四微细烦恼现行障。最下品故。不作意缘。远随现行。故名微细。此能碍彼菩提分法故立障名。是第六识所知障中身见等也。由此身见昔时多共烦恼身见任运而生故。今此见立烦恼名。实非烦恼。入四地时即能除此。五于下乘般涅槃障。二乘名下。菩萨同彼乐涅槃乐厌生死苦。故名下乘般涅槃也。由此能碍生死涅槃无差别道故名为障。入五地时方能除也。六粗相现行障。执灭道二。以之为净。苦集为染。执此二心粗于后地而起未息。名粗现行。由此能碍无染净道。乃名为障。入六地时即能除灭。七细相现行障。观十二缘。而尚见有微细生灭。细生灭相而未能息。名细现行。由此能碍第七地中妙无相道。故名为障。入七地时乃得除矣。八无相中作加行障。生灭等相皆不当情。名为无相。无相之智未能自在任运而行。然以加行方乃得起。名作加行。由此加行碍于八地无功用道。故得障名。入八地已即能永灭。九利他中不欲行障。能济有情离苦得乐。名为利他。今求己利。不乐导 现代汉语译本 邪行（不正当的行为）。此能障碍彼清净禁戒，名之为障（障碍）。是所知障（认知上的障碍）俱生一分（与生俱来的一部分）。入二地（菩萨修行的第二个阶段）时而能永断。下诸地（较低的修行阶段）中所断之障，一一皆是所知障中俱生一分。 三、闇钝障（昏昧迟钝的障碍）。能令三慧（闻慧、思慧、修慧）所习之法而有妄失，故名闇钝。复能障碍彼胜定（殊胜的禅定）总持（总摄忆持）及胜定等所发三慧，名之为障。入三地时而便能舍。 四、微细烦恼现行障（细微的烦恼现行障碍）。最下品故，不作意缘（不特别注意），远随现行（潜藏地发生作用），故名微细。此能障碍彼菩提分法（趋向觉悟的各种修行方法），故立障名。是第六识（意识）所知障中身见（认为身体是真实存在的错误观念）等也。由此身见昔时多共烦恼身见任运而生故，今此见立烦恼名，实非烦恼。入四地时即能除此。 五、于下乘般涅槃障（对于小乘涅槃的障碍）。二乘（声闻乘和缘觉乘）名下。菩萨同彼乐涅槃乐厌生死苦，故名下乘般涅槃也。由此能碍生死涅槃无差别道，故名为障。入五地时方能除也。 六、粗相现行障（粗显的现象现行障碍）。执灭道二（执着于灭和道），以之为净（认为是清净的），苦集为染（认为苦和集是染污的）。执此二心粗于后地而起未息，名粗现行。由此能碍无染净道（没有染污和清净分别的道路），乃名为障。入六地时即能除灭。 七、细相现行障（细微的现象现行障碍）。观十二缘（观察十二因缘），而尚见有微细生灭（仍然看到细微的生灭现象）。细生灭相而未能息，名细现行。由此能碍第七地中妙无相道（第七地中微妙的无相之道），故名为障。入七地时乃得除矣。 八、无相中作加行障（在无相中进行努力的障碍）。生灭等相皆不当情（生灭等现象都不符合实相），名为无相。无相之智未能自在任运而行（无相的智慧不能自在地自然运行），然以加行方乃得起（需要通过努力才能生起），名作加行。由此加行碍于八地无功用道（第八地不需要努力的道路），故得障名。入八地已即能永灭。 九、利他中不欲行障（在利益他人时不愿行动的障碍）。能济有情（能够救济众生）离苦得乐，名为利他。今求己利，不乐导（现在只求自己的利益，不乐于引导他人）。
English
English version Evil conduct. This can obstruct pure precepts, and is called an 'obstacle'. It is a co-emergent part of the 'obstacle of the known' (Jnana-avarana, obstacle to knowledge). It can be permanently eliminated upon entering the Second Bhumi (stage of Bodhisattva practice). The obstacles eliminated in the lower Bhumis are all co-emergent parts of the 'obstacle of the known'. Third, the 'obstacle of dullness' (Adhimaatra-ajnana-avarana). This can cause the loss of the Dharma learned through the three wisdoms (hearing, thinking, and meditation), hence it is called 'dullness'. It also obstructs the superior Samadhi (meditative concentration), Dharani (retentive memory), and the three wisdoms arising from superior Samadhi, hence it is called an 'obstacle'. It can be abandoned upon entering the Third Bhumi. Fourth, the 'obstacle of subtle afflictions manifesting' (Sukshma-klesha-vyutthana-avarana). Because it is of the lowest grade, it arises remotely without intentional causation, hence it is called 'subtle'. This obstructs the Bodhipaksha-dharmas (factors conducive to enlightenment), hence it is named an obstacle. It is the self-view (Atma-drishti, the false belief in a permanent self) and so on within the 'obstacle of the known' of the sixth consciousness (mind consciousness). Because this self-view formerly arose spontaneously along with many afflictions, it is now called an affliction, but it is not truly an affliction. It can be removed upon entering the Fourth Bhumi. Fifth, the 'obstacle to Nirvana in the Hinayana' (Heenayana-nirvana-avarana). The two vehicles (Shravakayana and Pratyekabuddhayana) are called 'Hinayana' (inferior vehicle). Bodhisattvas share their joy in Nirvana and aversion to the suffering of Samsara, hence it is called 'Nirvana in the Hinayana'. This obstructs the path of non-differentiation between Samsara and Nirvana, hence it is called an obstacle. It can only be removed upon entering the Fifth Bhumi. Sixth, the 'obstacle of coarse phenomena manifesting' (Sthula-lakshana-vyutthana-avarana). Clinging to cessation and the path (Nirodha and Marga), considering them pure, and considering suffering and accumulation (Dukkha and Samudaya) impure. Holding these two minds, which are coarse and arise without ceasing in the later Bhumis, is called 'coarse manifestation'. This obstructs the path without purity or impurity, hence it is called an obstacle. It can be eliminated upon entering the Sixth Bhumi. Seventh, the 'obstacle of subtle phenomena manifesting' (Sukshma-lakshana-vyutthana-avarana). Observing the twelve links of dependent origination (Dvadasanga-pratityasamutpada), one still sees subtle arising and ceasing. The subtle phenomena of arising and ceasing have not yet ceased, hence it is called 'subtle manifestation'. This obstructs the wonderful path of no-form in the Seventh Bhumi, hence it is called an obstacle. It can be removed upon entering the Seventh Bhumi. Eighth, the 'obstacle of making effort in the non-form' (Ananimitta-prayoga-avarana). Phenomena such as arising and ceasing are all not in accordance with reality, hence it is called 'non-form'. The wisdom of non-form cannot yet operate freely and spontaneously, but can only arise through effort, hence it is called 'making effort'. This effort obstructs the path of no-effort in the Eighth Bhumi, hence it is named an obstacle. It can be permanently eliminated upon entering the Eighth Bhumi. Ninth, the 'obstacle of unwillingness to act in benefiting others' (Parartha-anabhipraya-avarana). Being able to save sentient beings from suffering and bring them happiness is called 'benefiting others'. Now seeking only one's own benefit, and not being happy to guide (others). --------------------------------------------------------------------------------
Chinese
人。名利他中不欲行也。由是能碍九地之中四无碍解。故名为障。入九地已方得除灭。十于诸法中未得自在障。诸定总持神通事业诸功德等。并名为法。此法非一故名为诸。于此法中未能专擅。名未自在。由斯能碍十地之中大法智等。故称为障。入十地已方能除尽。以上虽有多门不同。总当第一辨因位讫。 第二大门明所得果。初明其障。后显得果。第十地中诸功德法虽得自在。而有余障。未名最极。谓有俱生微所知障。及有任运烦恼种子。障于佛地。故此十地不名为佛。金刚喻定现在前时。彼皆顿断入如来地。后显得果。问三祇时满万行德备嘉因毕矣。胜果如何。答彼大菩提圆寂二法。是所得果。故集论云。顿断烦恼及所知障。成阿罗汉及成如来。证大涅槃及大菩提。是其果也。如来罗汉依菩提等义别说也。非别有体。今涅槃等分之为二。先明涅槃。后辨菩提。涅槃之义义类甚多。今者但依佛所得者。分之为二。一依唯识辨其四种。二据涅槃明其三事。言四种者。一本来自性清净涅槃。谓一切法相真如理。虽有客染。而本性净。具无数量微妙功德。无生无灭。湛若虚空。一切有情平等共有。与一切法不一不异。离一切相一切分别。寻思路绝名言道断。唯真圣者自内所证。其性本寂。故名涅槃。释。自体本来而 现代汉语译本 人。在名利之中不愿前行。因此能够阻碍九地之中的四无碍解（四种无碍的辩才）。所以称为‘障’。进入九地之后才能去除消灭。十、对于诸法未能获得自在的障碍。各种禅定、总持（陀罗尼）、神通、事业以及各种功德等，都称为‘法’。这些法不是单一的，所以称为‘诸’。对于这些法未能完全掌握，称为‘未自在’。因此能够阻碍十地之中的大法智等。所以称为‘障’。进入十地之后才能完全消除。以上虽然有很多不同的方面，总的来说是第一大门辨别因位完毕。 第二大门阐明所获得的果。首先阐明其障碍，然后彰显所得的果。在第十地中，各种功德法虽然获得了自在，但还有剩余的障碍，不能称为最圆满。即有俱生（与生俱来）的微细所知障，以及任运（自然而然）的烦恼种子，障碍佛地。因此这十地不称为佛。当金刚喻定（一种坚固的禅定）现前时，这些障碍全部顿然断除，进入如来地。 然后彰显所得的果。问：三大阿僧祇劫（极长的时间单位）已满，万行功德已经完备，殊胜的果报如何？答：那大菩提（觉悟）和圆寂（涅槃）二法，就是所获得的果。所以《集论》说：‘顿然断除烦恼和所知障，成就阿罗汉（断尽烦恼的圣者）以及成就如来（佛），证得大涅槃以及大菩提，这就是其果。’如来和阿罗汉是依据菩提等意义的不同而说的，并非有不同的本体。现在将涅槃等分为二，先阐明涅槃，后辨析菩提。涅槃的意义种类非常多，现在只依据佛所获得的涅槃，分为两种。一是依据唯识宗辨析其四种涅槃，二是根据《涅槃经》阐明其三事（三种意义）。 所说的四种涅槃是：一、本来自性清净涅槃。指的是一切法相的真如理（事物本来的真实状态）。虽然有客尘烦恼的染污，但其本性是清净的，具足无数量的微妙功德，无生无灭，澄澈如虚空。一切有情（众生）平等共有，与一切法不一不异，远离一切相和一切分别。寻思的道路断绝，名言的道路断绝，只有真正的圣者才能在自身内心证得。其本性本来就是寂静的，所以称为涅槃。解释：自体本来就...
English
English version A person does not wish to proceed amidst fame and gain. Therefore, it can obstruct the four unimpeded understandings (four kinds of unobstructed eloquence) within the nine grounds. Hence, it is called an 'obstacle'. It can only be eliminated after entering the ninth ground. Ten, the obstacle of not attaining freedom in all dharmas. Various samadhis, dharanis (total retention), supernormal powers, activities, and various merits, etc., are all called 'dharmas'. These dharmas are not singular, so they are called 'all'. Not being able to fully master these dharmas is called 'not free'. Therefore, it can obstruct the great wisdom, etc., within the tenth ground. Hence, it is called an 'obstacle'. It can only be completely eliminated after entering the tenth ground. Although there are many different aspects above, in general, the first major section on distinguishing the causal stage is completed. The second major section clarifies the fruit obtained. First, it clarifies its obstacles, and then it reveals the fruit obtained. In the tenth ground, although various meritorious dharmas have been attained freely, there are still remaining obstacles, and it cannot be called the most perfect. That is, there is the co-arisen (innate) subtle obstacle of what is knowable, as well as the spontaneously arising seeds of affliction, which obstruct the Buddha ground. Therefore, these ten grounds are not called Buddha. When the Vajra-like Samadhi (a firm meditation) manifests, all these obstacles are suddenly cut off, and one enters the Tathagata (Buddha) ground. Then, it reveals the fruit obtained. Question: The three great asamkhya kalpas (extremely long units of time) have been completed, and the merits of the ten thousand practices have been fully accomplished. What is the supreme fruit? Answer: That great Bodhi (enlightenment) and Parinirvana (Nirvana) are the two dharmas that are obtained. Therefore, the *Compendium of Determinations* says: 'Suddenly cutting off afflictions and the obstacle of what is knowable, accomplishing Arhatship (a saint who has exhausted afflictions) and accomplishing Tathagata (Buddha), attaining great Nirvana and great Bodhi, this is its fruit.' Tathagata and Arhat are spoken of according to the different meanings of Bodhi, etc., and there is no separate entity. Now, Nirvana, etc., are divided into two. First, Nirvana is explained, and then Bodhi is analyzed. There are many kinds of meanings of Nirvana, but now, only based on the Nirvana obtained by the Buddha, it is divided into two types. One is to analyze its four types of Nirvana according to the Yogacara school, and the other is to clarify its three matters (three meanings) according to the *Nirvana Sutra*. The four types of Nirvana that are spoken of are: One, originally pure Nirvana of self-nature. It refers to the Suchness-truth (the original true state of things) of all dharma-characteristics. Although there is defilement from adventitious dust afflictions, its nature is pure, possessing countless subtle merits, without birth or death, clear like empty space. All sentient beings share it equally, and it is neither one nor different from all dharmas, and it is far from all appearances and all distinctions. The path of thinking is cut off, and the path of verbal expression is cut off, and only true saints can realize it within their own minds. Its nature is originally tranquil, so it is called Nirvana. Explanation: The self-nature is originally... --------------------------------------------------------------------------------