Chinese
。四事业最胜。谓要具行一切事业。五巧便最胜。谓要无相智所摄受。六回向最胜。谓要回向无上菩提。七清净最胜。谓要不为二障间杂。若非此七所摄受者。所行施等非到彼岸。由斯施等十波罗蜜多一一皆应四句分别。此但有十不增减者。谓十地中对治十障证十真如无增减故。其前六种不增减者。谓施等三增上生道。感大财体及眷属故。精进等三决定胜道。能伏烦恼成熟有情及佛法故。诸菩萨道唯有此二。后唯四者为助前六令修满足不增减故。方便善巧助施等三。愿助精进。力助静虑。智助般若令修满故。十次第者。谓由前前引发后后。及由后后持净前前。又前前粗后后细故。易难修习次第如是。此十修者有五种修。一依止任持修。二依止作意修。三依止意乐修。四依止方便修。五依止自在修。依此五修修习十种波罗蜜多皆得圆满。此十摄者。谓一一皆摄一切波罗蜜多互相顺故。依修前行而引后者。前摄于后必待前故。后不摄前不待后故。依修后行持净前者。后摄于前持净前故。前不摄后非持净故。若依能杂而修习者。展转相望应作四句。此实有十而说六者。应知后四第六所摄。开为十者。第六唯摄无分别智。后四皆是后得智摄。缘世俗故。此十果者。有漏有四。除离系果。无漏有四。除异熟果。而有处说具五果者 。或五相资或二合说。此十学者。若自性摄戒唯摄戒。定摄静虑。慧摄后五。若并助伴皆具相摄。若随用摄戒摄前三。资粮自体眷属性故。定摄静虑。慧摄后五。精进三摄。遍策三故。若随显摄戒摄前四。前三如前及守护故。定摄静虑。慧摄后五。此十因位有三种名。一名波罗蜜多。谓初无数劫。尔时施等势力尚微。被烦恼伏未能伏彼。由斯烦恼不觉现行。二名近波罗蜜多。谓第二无数劫。尔时施等势力微增。非烦恼伏而能伏彼。由斯烦恼故意方行。三名大波罗蜜多。谓第三无数劫。尔时施等势力转增。能毕竟伏一切烦恼。由斯烦恼永不现行。十于十地虽实皆修。而随相增地地修一。虽十地行有无量门。而皆摄在十到彼岸。十重障者。一异生性障。谓二障中分别起者依彼种立异生性故。二乘见道现在前时唯断一种名得圣性。菩萨见道现在前时具断二种名得圣性。二真见道现在前时。彼二种障必不成就。犹明与闇定不俱生。如秤两头低昂时等。诸相违法理必应然。是故二性无俱成失。然断二障必由二道。一谓无间。二谓解脱。断惑证灭期心别故。为舍彼名粗重性故。无间道时虽无惑种。而未舍彼无堪任性。为舍此故起解脱道。及证此名择灭无为。虽初地所断实通二障。而异生性障意取所知。说十无明非染污故。理实初地 修道位中亦断俱生所知一分。然今且说最初断者。后九地断准此应知。住满位中时既淹久。理应进断所应断障。不尔三时道应无别。故说菩萨得现观已。复于十地修道位中。唯修永灭所知障道。留烦恼障助愿受生。非如二乘速趣圆寂。故修道位不断烦恼。将成佛时方顿断故。二邪行障。谓所知障中俱生一分及彼所起误犯三业。彼障二地极净尸罗。入二地时便能永断。三闇钝障。谓所知障中俱生一分令所闻思修法忘失。彼障三地胜定总持及彼所起殊胜三惠。入三地时便能永断。四微细烦恼现行障。谓所知障中俱生一分第六识俱身见等摄。最下品故。不作意缘故。远随现行故。说名微细。彼昔多与此身见等同体起故说烦恼名。彼障四地菩提分法。入四地时便能永断。五于下乘般涅槃障。谓所知障中俱生一分令厌生死乐趣涅槃同下二乘厌苦欣灭。彼障五地无差别道。入五地时便能永断。六粗相现行障。谓所知障中俱生一分执有染净粗相现行。彼障六地无染净道。入六地时便能永断。七细相现行障。谓所知障中俱生一分执有生灭细相现行。彼障七地妙无相道。入七地时便能永断。八无相中作加行障。谓所知障中俱生一分令无相观不任运起。前之五地有相观多无相观少。于第六地有相观少无相观多。第七地中纯无相观。虽恒相续 现代汉语译本： 在修道位中，菩萨也会断除俱生所知障的一部分。但现在我们先说最初断除的部分，后面的九地所断除的，可以依此类推。菩萨在住满位中停留的时间很久，理应进一步断除所应断除的障碍。否则，前、中、后三个阶段的修道就没有区别了。所以说，菩萨在获得现观之后，在十地的修道位中，只是修习为了永远灭除所知障的道，保留烦恼障以帮助他们为了愿力而受生，不像二乘那样迅速趋向圆寂。因此，修道位不断除烦恼障，而是要到将要成佛的时候才一下子断除。以下是八种障碍： 一、邪行障：指所知障中俱生的一部分，以及由此引起的错误触犯身、口、意三业的行为。这种障碍会妨碍二地的极净尸罗（戒律，Śīla）。进入二地时，就能永远断除。 二、闇钝障：指所知障中俱生的一部分，导致对所听闻、思考、修习的佛法忘失。这种障碍会妨碍三地的殊胜定（禅定，Dhyāna）、总持（陀罗尼，Dhāraṇī）以及由此产生的殊胜三慧（闻慧、思慧、修慧）。进入三地时，就能永远断除。 三、微细烦恼现行障：指所知障中俱生的一部分，与第六识俱生的身见等相关。因为是最下品，不作意缘，并且是远离随现行，所以称为微细。过去常常与这种身见等同体生起，所以称为烦恼。这种障碍会妨碍四地的菩提分法（菩提的组成部分，Bodhipākṣika-dharmas）。进入四地时，就能永远断除。 四、于下乘般涅槃障：指所知障中俱生的一部分，导致厌恶生死，喜欢涅槃，与下乘的二乘人一样厌恶痛苦，欣求灭尽。这种障碍会妨碍五地的无差别道。进入五地时，就能永远断除。 五、粗相现行障：指所知障中俱生的一部分，执着于有染污和清净的粗显相状现行。这种障碍会妨碍六地的无染净道。进入六地时，就能永远断除。 六、细相现行障：指所知障中俱生的一部分，执着于有生灭的细微相状现行。这种障碍会妨碍七地的妙无相道。进入七地时，就能永远断除。 七、无相中作加行障：指所知障中俱生的一部分，导致无相观不能自然而然地生起。之前的五地，有相观多，无相观少；在第六地，有相观少，无相观多；在第七地中，纯粹是无相观，虽然恒常相续。
English
English version: In the stage of cultivation (修道位, Śikṣā-mārga), Bodhisattvas also sever a portion of the innate cognitive obscurations (俱生所知障, Sahaja-jñeyāvaraṇa). However, let's discuss the initial severances first, and the severances in the subsequent nine grounds can be understood analogously. Since the duration in the 'dwelling-fulfilled' stage (住满位) is prolonged, it is reasonable to further sever the obstacles that should be severed. Otherwise, there would be no distinction between the paths of the past, present, and future. Therefore, it is said that after attaining direct realization (现观, Abhisamaya), Bodhisattvas, in the ten grounds (十地, Daśa-bhūmi) of the path of cultivation, only cultivate the path to permanently eliminate cognitive obscurations, retaining afflictive obscurations (烦恼障, Kleśāvaraṇa) to aid their rebirth for the sake of their vows, unlike the Two Vehicles (二乘, Dvayāna) who quickly strive for complete quiescence (圆寂, Parinirvāṇa). Hence, the afflictive obscurations are not severed in the stage of cultivation, but are severed all at once when approaching Buddhahood. Here are the eight obstacles: 1. Obstacle of Wrong Conduct (邪行障, Mithyācāra-āvaraṇa): Refers to a portion of the innate cognitive obscurations and the resulting erroneous actions of body, speech, and mind. This obstacle hinders the extremely pure morality (尸罗, Śīla) of the second ground. Upon entering the second ground, it can be permanently severed. 2. Obstacle of Dullness (闇钝障, Tāmasa-āvaraṇa): Refers to a portion of the innate cognitive obscurations that causes the forgetting of the Dharma that has been heard, contemplated, and meditated upon. This obstacle hinders the superior concentration (禅定, Dhyāna), retention (陀罗尼, Dhāraṇī), and the resulting superior three wisdoms (hearing, contemplation, and meditation) of the third ground. Upon entering the third ground, it can be permanently severed. 3. Obstacle of Manifestation of Subtle Afflictions (微细烦恼现行障, Sūkṣma-kleśa-prādurbhāva-āvaraṇa): Refers to a portion of the innate cognitive obscurations related to the self-view (身见, Satkāya-dṛṣṭi) and so on, co-arising with the sixth consciousness. Because it is of the lowest quality, not intentionally focused upon, and manifests remotely, it is called subtle. In the past, it often arose in the same entity as this self-view, so it is called an affliction. This obstacle hinders the factors of enlightenment (菩提分法, Bodhipākṣika-dharmas) of the fourth ground. Upon entering the fourth ground, it can be permanently severed. 4. Obstacle to Parinirvāṇa in the Lower Vehicle (于下乘般涅槃障, Hīnayāna-parinirvāṇa-āvaraṇa): Refers to a portion of the innate cognitive obscurations that causes aversion to birth and death and delight in Nirvāṇa, like the Two Vehicles who abhor suffering and seek extinction. This obstacle hinders the path of non-differentiation of the fifth ground. Upon entering the fifth ground, it can be permanently severed. 5. Obstacle of Manifestation of Coarse Aspects (粗相现行障, Sthūla-lakṣaṇa-prādurbhāva-āvaraṇa): Refers to a portion of the innate cognitive obscurations that clings to the manifestation of coarse aspects of defilement and purity. This obstacle hinders the path of non-defilement and non-purity of the sixth ground. Upon entering the sixth ground, it can be permanently severed. 6. Obstacle of Manifestation of Subtle Aspects (细相现行障, Sūkṣma-lakṣaṇa-prādurbhāva-āvaraṇa): Refers to a portion of the innate cognitive obscurations that clings to the manifestation of subtle aspects of arising and ceasing. This obstacle hinders the wonderful path of no-aspects of the seventh ground. Upon entering the seventh ground, it can be permanently severed. 7. Obstacle to Applying Effort in the Absence of Aspects (无相中作加行障, Anābhāsa-madhye-prayoga-āvaraṇa): Refers to a portion of the innate cognitive obscurations that prevents the effortless arising of the non-conceptual contemplation. In the previous five grounds, conceptual contemplation is more prevalent, and non-conceptual contemplation is less so. In the sixth ground, conceptual contemplation is less prevalent, and non-conceptual contemplation is more so. In the seventh ground, it is purely non-conceptual contemplation, although it is constantly continuous. --------------------------------------------------------------------------------
Chinese
而有加行。由无相中有加行故。未能任运现相及土。此障八地无功用道。入八地时便能永断。九利他中不欲行障。谓所知障中俱生一分令于利乐有情事中不欲勤行乐修己利。彼障九地四无碍解。入九地时便能永断。十于诸法中未得自在障。谓所知障中俱生一分令于诸法不得自在。彼障十地大法智云及所含藏所起事业。入十地时便能永断。此地于法虽得自在。而有余障未名最极。谓有俱生微所知障。及有任运烦恼障种。金刚喻定现在前。彼皆顿断入如来地 故通佛地有十一障。十真如者。一遍行真如。谓此真如二空所显。无有一法而不遍故。二最胜真如。谓此真如具无边德。于一切法最为胜故。三胜流真如。谓此真如所流教法。于余教法极为胜故。四无摄受真如。谓此真如无所系属。非我执等所依取故。五类无别真如。谓此真如类无差别。非如眼等类有异故。六无染净真如。谓此真如此本性无染。亦不可说后方净故。七法无别真如。谓此真如虽多教法种种安立而无异故。八不增减真如。谓此真如离增减执。不随染净有增减故。即此亦名相土自在所依真如。谓若证得此真如已。现相现土俱自在故。九智自在所依真如。谓若证得此真如已。于无碍解得自在故。十业自在所依真如。谓若证得此真如已。普于一切神通作业总持定 现代汉语译本 还有加行（prayoga）。由于在无相（animitta）中还有加行，所以不能任运地显现相和刹土。这种障碍是八地（Acalābhūmi）的无功用道（anabhogacarya）。进入八地时，就能永远断除这种障碍。 九、利他中不欲行障。指的是所知障（jñeyāvaraṇa）中俱生的一部分，使得在利益安乐有情的事情中，不愿勤奋修行，而只乐于修习自己的利益。这种障碍是九地（Sādhumatībhūmi）的四无碍解（catasra pratisaṃvidā）。进入九地时，就能永远断除这种障碍。 十、于诸法中未得自在障。指的是所知障中俱生的一部分，使得对于诸法不能自在。这种障碍是十地（Dharmameghābhūmi）的大法智云（mahādharmamegha-jñāna）以及所含藏、所起的事业。进入十地时，就能永远断除这种障碍。此地对于法虽然得到了自在，但还有剩余的障碍，不能称为最极，指的是还有俱生的微细所知障，以及还有任运的烦恼障种子。当金刚喻定（vajropamasamādhi）现在前时，这些都能顿然断除，进入如来地（Tathāgatabhūmi）。 所以通往佛地（Buddhabhūmi）有十一种障碍。 十真如（tathatā）是：一、遍行真如。指的是这种真如是二空（dvisūnyatā）所显现的，没有一法不遍及的缘故。二、最胜真如。指的是这种真如具有无边的功德，对于一切法最为殊胜的缘故。三、胜流真如。指的是这种真如所流出的教法，对于其他的教法极为殊胜的缘故。四、无摄受真如。指的是这种真如没有被任何事物所系缚，不是我执（ātmagraha）等所依取的缘故。五、类无别真如。指的是这种真如在种类上没有差别，不像眼等在种类上有差异的缘故。六、无染净真如。指的是这种真如的本性没有染污，也不可说是后来才清净的缘故。七、法无别真如。指的是这种真如虽然有多种教法，种种安立，但实际上没有差异的缘故。八、不增减真如。指的是这种真如远离了增减的执着，不随着染污或清净而有增减的缘故。即此也名为相土自在所依真如。指的是如果证得了这种真如，显现相和显现刹土都自在的缘故。九、智自在所依真如。指的是如果证得了这种真如，对于无碍解（pratisaṃvidā）就能得到自在的缘故。十、业自在所依真如。指的是如果证得了这种真如，普遍对于一切神通作业和总持定（dhāraṇīsamādhi）